THE GOSPEL MOTIVE

Publishing Committee · Rochester, N.Y. · Jul 11, 1854

THE GOSPEL MOTIVE.

Christ is the head of the church. “God gave him to be the head over all things to the church.” Eph. i, 22. He is that Prophet of whom Moses spake, saying, “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.”

“And it shall come to pass, that every soul which will not hear that Prophet, shall be destroyed from among the people.” Acts iii, 22, 23.

Hence, on the mount of transfiguration, there came a voice from the cloud that overshadowed them, saying, “This is my beloved Son: HEAR HIM.” Luke ix, 35.

Christ is our Prophet, Priest and King. As such it is his prerogative,

1. To make known his will. He has spoken and made known, not only his own, but also his Father’s will.

2. It is his prerogative to select the motives by which to induce obedience to his will. If we deny this, we deny his official character—his authority and his right.

3. He knew what motives were best calculated to induce obedience to his will, and to lead men to repent of their sins, to believe in Jesus, and thereby secure eternal life. To suppose otherwise is to impeach his wisdom.

4. Those motives best calculated to glorify God and save men from perdition, have been selected by him. To doubt this is an impeachment of his goodness. Hence, if we would stir up, comfort or strengthen his people, and lead them to be holy, faithful and active in his cause, or alarm sinners and lead them to lay hold on the hope set before them in the gospel, this must be the motive presented to induce them to do so.

5. To present other motives to enforce the claims of the gospel, than those chosen by Christ, is— 1st. To prefer our own to Christ’s wisdom. 2d. To take the place, and assume the sole prerogative of Christ. 3d. It is downright rebellion against Christ. 4th. It is to preach a gospel of our own, and not the gospel of Christ. 5th. Finally, it is, strictly, the worst form of antichrist.

6. From these considerations, we perceive that it is important to know what is the motive of the gospel, and when known, to preach it and be governed by it in all things, leaving the result with God. For when we preach the gospel and enforce it by the motives Christ has given, he alone is responsible for the results. But if we enforce it by motives of our own, we assume the responsibility ourselves for so doing, and also for the results.

We pass to inquire, what is the motive of the gospel? We answer, negatively,—

1. It is not a preparation for death. God nowhere exhorts men to repent or believe because they must die, or as a preparation for death.

2. It is not the conversion of the world. No—never is this presented as a motive to induce his people to be holy, or faithful, or active in his cause, nor to lead sinners to repent and believe. For it is evident to all acquainted with the laws by which the mind is governed, that an effect directly opposite would be produced.

3. It is not eternal, conscious being in misery. For such a motive, instead of producing love to God, most invariably produced its opposition—hatred.

And yet many, very many, use these motives to enforce the claims of the gospel. Such, I would ask, in the language of Paul, “Despisest thou the riches of God’s goodness and forbearance, and long-suffering, not knowing that the goodness of God leadeth men to repentance?” Then it is clear that neither of the above can claim to be the motive of the gospel. But affirmatively—

It is the second coming of Christ in power and great glory, or some event directly and intimately connected with his coming, such as the judgment, the resurrection, or the setting up of his kingdom, &c. This is, and ever has been, the great motive of the gospel. This is the object on which the eye of faith has ever rested, and to which the anticipation of the church is directed, both in the Old and New Testament.

“Enoch, the seventh from Adam, prophesied, saying, Behold, the Lord cometh with ten thousand of his saints,” [or holy ones.] Job in his affliction cried out, “I know that my Redeemer liveth, and that he shall stand at the latter day upon the earth.”

Thus has it ever been with the saints in all ages. So when the disciples of Christ went forth to preach the gospel at his first advent, this we find was the motive presented to enforce its claims upon the children of men.

1. To induce repentance. It is recorded of John, the forerunner of Christ, [Matt. iii, 25,] that he came, preaching in the wilderness of Judea, and saying, Repent. Why? because you must die? No—but mark!—“For the kingdom of heaven is at hand.” The word rendered “at hand,” is eggika, which means approacheth, and is so rendered by George Campbell and others. The word meaning nigh, or impending, never was used by Christ or the apostles with reference to the proximity of the kingdom in their day. For “Christ added and spake a parable, because . . . they thought that the kingdom of God should immediately appear,” and said it was like “A certain nobleman, that went into a far country to receive for himself a kingdom and to return.” Luke xix, 11, 12.

Also Paul wrote to the Thessalonians, who had imbibed the idea that Christ would come in their day, and said, “Be not soon shaken in mind, or be troubled, neither by spirit, nor by word, nor by letter as from us, as that the day of Christ is AT HAND.” 2 Thess. ii, 2. The word here used is, enesteken, which signifies immediately near, upon or impending.

Hence John exhorts men to repent, because the kingdom of God approacheth. This is an event connected with, and depending upon, Christ’s coming. As Paul says, “Christ shall judge the quick and the dead at his appearing and kingdom.” From which we learn that the judgment, the appearing, and the kingdom of Christ, are contemporary events, and that motive used by John to induce repentance, was an event connected with the coming of Christ.

After John was cast into prison, “Jesus began to preach, and to say, Repent; for [because] the kingdom of heaven approacheth.” Matt. iv, 12, 17; Mark i, 14, 15.

The first recorded sermon of Peter after the day of Pentecost, presents the same features. He says, “Repent ye therefore, and be converted, that your sins may be blotted out when the times of refreshing, shall come from the presence of the Lord, and he [God] shall send Jesus Christ,” to restore all things. Acts iii, 19–21. The motive here, is the sending of Jesus to restore all things.

From the above scriptures, it is evident that the motive to induce repentance is the coming and kingdom of Christ.

2. Love to Christ. “If any man love not the Lord Jesus Christ, let him be Anathema Maranatha,” which interpreted, signifies, “Let him be accursed when the Lord comes.” 1 Cor. xvi, 22. The idea is borrowed from the customs of the Jews. Under the Jewish law there were many crimes punishable with death, which is inflicted upon the persons as soon as convicted; but when the Jews were brought into subjection to the Romans, they lost the power of life and death. When, therefore, a person committed any crime that would have been punished with death by the Jewish law, the Jews anathematized him, in expectation that Christ would at his coming inflict the same penalty.

3. To abide in Christ. “Now little children abide in him; that when he shall appear we may have confidence, and not be ashamed before him at his coming.” 1 John ii, 28.

4. To do good to the poor. “When thou makest a feast, call the poor, the maimed, the lame, the blind, and thou shalt be blessed; for they cannot recompense thee.” How shall they be recompensed, and when? “For thou shalt be recompensed at the resurrection of the just.” When are the just raised? At Christ’s second coming. Luke xiv, 13, 14, and Matt. xxv, 34, 46.

5. To keep his commandments. “Blessed are they that do his commandments, that they may have right to the tree of life, and may enter in through the gates into the city.” Rev. xxii, 14.

6. To induce diligence and holy living. “Wherefore, beloved, seeing ye look for such things, (what things?)—the melting of the heavens and earth, and burning up the works therein, and the creation of a new heavens and earth, be diligent, that ye may be found of him in peace, without spot, and blameless.” 2 Pet. iii, 10–14.

7. That we may set our affections on, and seek the things that are above. “Seek those things which are above”—where Christ sitteth on the right hand of God. . . . set your affections on things above, not on things on the earth . . . for when Christ who is our life, shall appear, then shall ye also appear with him in glory. Col. iii, 1–4.

8. To hold fast our confidence. “Cast not away, therefore, your confidence, which hath great recompense of reward. For yet a little while, and he that shall come will come, and will not tarry.” Heb. x, 35, 37.

9. Patience. “Be ye also patient; establish

your hearts; for the coming of the Lord draweth nigh.” James v, 8.

10. To meet together often, and exhort one another. “Not forsaking the assembling of ourselves together, as the manner of some is, but exhorting one another; and so much the more as ye see the day approaching.” Heb. x, 25.

11. To confess Jesus and his truth. “Whosoever, therefore, shall be ashamed of me and of my words, in this adulterous and sinful generation, of him also shall the Son of man be ashamed, when he cometh in the glory of his Father, with the holy angels.” Mark viii, 38.

12. To forsake all for Christ. “Then answered Peter and said unto him, Behold, we have forsaken all, and followed thee; what shall we have, therefore? And Jesus saith unto them, Verily I say unto you, that ye which have followed me, in the regeneration, (renovation, Camp trans., or restitution of all things,) when the Son of man shall sit in the throne of his glory, ye also shall sit upon twelve thrones, judging the twelve tribes of Israel.” Matt xix, 28; Phil. iii, 7, 16.

13. To suffer with Christ. “Rejoice, inasmuch as ye are partakers of Christ’s sufferings; that when his glory shall be revealed, ye may be glad also with exceeding joy.” “For if we suffer, we shall also reign with him.” “If so be that we suffer with him, that we may be all glorified together.” 1 Pet. iv, 13; 2 Tim. ii, 12; Rom. viii, 17.

14. To watch and pray. “Watch ye, therefore, and pray always, that ye may be accounted worthy to escape all these things that shall come to pass, and to stand before the Son of man.” “Be like unto men that wait for their lord, when he will return from the wedding; . . . blessed are those servants, whom the Lord, when he cometh, shall find watching.” But “if thou shalt not watch, I will come on thee as a thief, and thou shalt not know what hour I will come upon thee.” Luke xxi, 36; xii, 36, 37; Rev. iii, 3.

15. Moderation. “Let your moderation be known unto all men. The Lord is at hand.” Phil. iv, 5.

16. To induce us to fear the Lord, think upon his name, and speak often one to another. “Then they that feared the Lord spake often one to another; and the Lord hearkened and heard it; and a book of remembrance was written before him for them that feared the Lord, and that thought upon his name. And they shall be mine, saith the Lord of hosts, in that day when I make up my jewels; and I will spare them, as a man spareth his own son that serveth him.” Mal. iii, 16, 17.

17. Love to the brethren. “The Lord make you to increase and abound in love one toward another, and toward all men, even as we do toward you: to the end he may establish your hearts unblamable in holiness before God, even our Father, at the coming of our Lord Jesus Christ with all his saints.” 1 Thess. iii, 12, 13.

18. Comfort under bereavement. “I would not have you to be ignorant, brethren, concerning them which are asleep, that ye sorrow not, even as others which have no hope. For if we believe that Jesus died and rose again, even so them also which sleep in Jesus, will God bring with him. Besides this I affirm to you, by the command of the Lord, that we the living, who remain at the coming of the Lord, shall not anticipate them who are asleep. For the Lord himself will descend from heaven, with a shout, with the voice of an archangel, and with the trumpet of God; and the dead in Christ shall rise first. Afterwards, we, the living who remain, shall at the same time with them, be caught up in clouds to join the Lord in the air: and so we shall be forever with the Lord.” 1 Thess. iv, 13–18. Paul would not have his brethren ignorant of the hope based upon the resurrection from the dead, for he would not have them sorrow under the bereavement of friends, as those who are without hope. For as certain as that Christ died and rose again from the dead, so certain is it, that them that sleep in Jesus will God bring with him from the grave, the place of the dead. He then assures them that, although they might be alive at the second coming of Christ, they should not go before, or anticipate, (see McKnight’s trans.) or outstrip, (Whiting’s,) their brethren who are asleep in the grave; and gives as a reason, the fact that Christ himself will come from heaven in person, and then he will change us who are alive, in a moment, in the twinkling of an eye, and we shall all go up together in the clouds to meet Jesus, and then we shall be no more separated from him—no, nor our friends—and Paul exhorts us to comfort one another in our bereavement, with this blessed hope. God will bring them up from the grave; though dead, they shall live again, when Christ comes.

From this array of scripture, it is evident to all, that the motive by which those who preach the gospel are to enforce obedience to its claims, to its requirements, and duties to God and man, is Christ’s second coming, or those events connected with, or dependent upon, his coming.

If this be so, (and who, I ask in all candor, is prepared to dispute it,) then, I ask, if we present other motives than those found in the gospel, are we not assuming the prerogatives of Christ? Are we not taking the seat of the Man of Sin? Are we not the false teachers of these last days, spoken of by the prophets, by Christ and the apostles? Are we not, in the strictest sense, Antichrist? In fine, are we not preaching another gospel than Christ’s!

And what shall we say to such? What saith the Scriptures to such? for we would stand aside and let God speak.

“To the law and to the testimony: if they speak not according to this word, it is because there is no light in them.” Isa. viii, 20.

And Paul says: “Though we, or an angel from heaven, preach any other gospel unto you, than that which we have preached unto you, let him be accursed. As we said before, so say I now again, If ANY MAN preach any other gospel unto you than that ye have received, let him be accursed.” Gal. i, 8, 9.

God help us, my brethren, to avoid this curse. Oh, let us examine into this matter, and see whether we are preaching another gospel, or enforcing the claims of the gospel of Christ by other motives than those chosen by Christ. And if so, God help us to repent and submit to Christ; and, as he commanded Jonah, go and preach to the people the preaching that he bids us. Jonah iii, 2. Let us forsake all, leave all, turn from our own ways and the traditions of men, and follow Christ. And do you ask, What is following Christ in this respect? Let Christ himself answer.

“And he saith unto another, Follow me. But he said, Lord, suffer me first to go and bury my father. Jesus said unto him, Let the dead bury the dead, but go thou and preach.”—Preach what? That men should prepare for death? No; but preach—“The kingdom of God.” Luke ix, 59, 60.

Then “Jesus came into Galilee, preaching the gospel (good tidings) of the kingdom of God, and saying, The time is fulfilled, and the Kingdom of God is at hand: repent ye and believe the good tidings.” Mark i, 14, 15.

Paul “went into the synagogue, and spake boldly for the space of three months, disputing and persuading the things concerning the KINGDOM OF GOD. But when divers (many) were hardened, and believed not, but spake evil of that way before the multitude”—What way? Why, disputing and persuading the things concerning the kingdom of God. That is, because he would preach the coming and kingdom of Christ, as the motive to induce men to repent and believe on Christ, &c., the church was displeased with it. Well, what did Paul do? Read on. He went out of the church and took all the disciples with him, and went over and hired a school-room where one Tyrannus taught school. And God blessed him richly, and wrought special miracles by his hands. Acts xix, 8–12.

Thus did Paul, rather than to cease preaching Adventism—the coming and kingdom of Christ—as the great motive to induce men to yield and to accept the claims of the gospel. And so, my brethren, let us go and preach the preaching Christ has bid us—“The kingdom of God.” Go into the churches and preach it; and when they become hardened, and believe not, but speak evil of this doctrine before the multitude, come out from them, leave the church, and take the disciples with you, and go and hire a school-house, hall or barn, or go into the street; anywhere, rather than yield the motive of the gospel—than preach “another gospel” than Christ’s coming and kingdom.

God commands you by this example of Paul to come out (and remember his will made known by example) as binding as though made known by precept) and have no fellowship with the unfruitful works of darkness; obey him, and he will bless you abundantly, as he did Paul, and bring you safely through, justify and crown you, and give you the kingdom.

And now, my brethren, I exhort you to be faithful—“preach the word”—“go, preach the kingdom of God.” Fear not; God will protect you in the path of duty. And what your hands find to do, do with your might—do quickly—for Jesus our Lord is coming, and coming quickly, to give reward to his faithful servants.

Sinner! awake! awake!! repent. The Lord is coming, with all his mighty angels, to take vengeance on the wicked. Oh, sinner, flee to Christ—believe in him—lay hold on eternal life—quickly, quickly! or soon it will be too late.

The last sands of time are falling. The last woe comes quickly. Soon, soon the opening heavens will reveal Him. God help us all to be ready when he comes, to share with him in the glories of his everlasting kingdom. Amen.—Ad. Tract No. 2.