3. Other faith will be a snare and temptation to you, besides that which produceth its proper work, which is an invincible resolution to deny the importunities of the flesh, and to despise all terrors of sense ; yea, to forsake all things rather than be unfaithful to Christ. Other faith, that consists in loose and slight apprehensions of grace, destroys thou- sands. Consider how many abuse the mercy of God and the merits of Christ, and turn grace into looseness or laziness.
SERMON XIV.
TJiat the name of our Lord Jesus Christ may be glorified in you, and you in him, according to the grace of our God, and the Lord Jesus Christ. — 2 Thes. i. 12.
In these words you have the end of the things prayed for. In the apostle's prayer you may take notice of these three things — (1.) Causes ; (2.) Means; (3.) Ends.
1. Causes, which are God's free goodness and power.
2. Means, effectual calling, faith, works. The one proceeds from the other, faith from calling, and works from faith.
3. The ends. In the text, ' That the name of our Lord Jesus Christ,' &c.
VER. 12.] SERMONS UPON 2 THESSALONIAKS I. 323
Where — (1.) There is a double end mentioned ; (2.) The influence of grace is asserted.
[1.] The double end mentioned, ' That the name of our Lord Jesus Christ may be glorified in you, and you in him.'
These words may be conceived to have a threefold reference —
First, To the persons concerned, Christ and the The.ssalonians. The first clause belongeth to Christ, ' that he may be glorified in you ; ' and the second to the Thessalonians, ' and you in him.' The fulfilling of the work of faith with power is not only for Christ's honour, but our advantage. Christ is glorious enough in himself, whether he hath disciples, yea or no ; but if we had not such a lord and master, we could not be glorified. Therefore there is not only Christ's glory in the case, but ours ; you do your own business when you do his ; Christ hath the honour, and you have the reward.
In the second reference, the first clause respects this life, the second the life to come. Christ is glorified in us when we uphold his honour in the world ; and we are glorified in him when we are taken into his heavenly kingdom. It is true both clauses may be understood of this life ; we are glorified in him, because it is glorious to suffer for a good master and a good cause. We do not glorify Christ so much as he is an honour and glory to us : Acts v. 41, ' They rejoiced that they were counted worthy to suffer shame for his name.' But I take the most famous sense, that Christ is the cause of all the glory and happiness we have in the other world.
The third reference is to the union in the mystical body. So Christ is glorified in us as his members, and we in him as our head ; and so you have a reason why it is not said, God is glorified in us, and you in him. The glory of God is included in the glory of Christ : Phil. ii. 11, 1 Every tongue shall confess that Christ is Lord, to the praise and glory of God.' And Christ only is mentioned, because the gospel is preached in his name : Acts x. 43, ' To him gave all the prophets witness, that through his name whosoever believeth on him shall receive remis- sion of sins.' And faith in Christ was that which was opposed by Jew and gentile, not faith in God. Owning the name of Christ was that which brought their troubles upon them ; but chiefly because he is the head of the mystical body. Therefore the terms are framed so as to express the union. It is not said, the name of Christ is glorified by us, and we by him ; but in us, and we in him.
[2.] The influence of grace upon this end, ' According to the grace of God, and the Lord Jesus Christ.' Kara noteth not the measure that every one of us doth glorify God, and is glorified by him, so far as to every one of us is given grace, according to the measure of the gift of Christ, Eph. iv. 7, but the motive, which is the unmerited favour and bounty of God towards us in Jesus Christ. Now this may have respect either to the means formerly mentioned, calling, faith, work of faith ; all this is done by the mere grace of God in Jesus Christ ; or more specially to the ends mentioned ; not only is the grace of God the supreme cause of salvation, but all the means are ordered and influenced by it ; yea, the ends are wholly to be ascribed to the grace of God, all the glory Christ hath from his people, or communicates to them. It is from grace that he is glorified in us. To suffer is a grace : Phil, i 29, ' To you it is given,
324 SERMONS UPON 2 THESSALONIANS L [SeR. XIV.
in the behalf of Christ, to suffer for his sake.' But more peculiarly it is to be referred to the last clause, ' We in him ; ' his giving glory and immortality to us. His glorifying of us, notwithstanding our glorifying of him, issueth from grace. Only observe, grace is ascribed to God the Father as the giver, and to Christ as the meritorious procurer of it ; for the grace of our God and the Lord Jesus Christ is mentioned. Observe, then —