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# 1 Thessalonians

## Chapter 5

Introduction Chapter 1 Chapter 2 Chapter 3 Chapter 4 Chapter 5 | #### The Lord's coming again into this world assumes therefore a very different character from that of a vague object of hope to a believer as a period of glory. In 1 Thessalonians 5 the apostle speaks of it, but in order to distinguish between the position of Christians and that of the careless and unbelieving inhabitants of the earth. The Christian, alive and taught of the Lord, ever expects the Master. There are times and seasons; it is not needful to speak to him concerning them. But (and he knows it) the day of the Lord will come, and like a thief in the night, but not for him: he is of the day; he has part in the glory which will appear in order to execute judgment on the unbelieving world. Believers are the children of light; and this light, which is the judgment of unbelievers, is the expression of the glory of God -- a glory which cannot endure evil, and which, when it shall appear, will banish it from the earth. The Christian is of the day that will judge and destroy the wicked and wickedness itself from off the face of the earth. Christ is the Sun of righteousness, and the faithful will shine as the sun in the kingdom of their Father. The world will say, "Peace and safety," and in all security will believe in the continuance of its prosperity and the success of its designs, and the day will come suddenly upon them (compare 2 Peter 3:3). The Lord Himself has often declared it (Matt. 24: 36-44; Mark 13:33-36; Luke 12:40, etc; Luke 17:26, etc.; Luke 21:35, etc.). It is a very solemn thing to see that the professing church (Rev. 3:3) which says that it lives and is in the truth, which has not Thyatira's character of corruption, is yet to be treated as the world -- at least, unless it repents. We may perhaps wonder to find the Lord saying of a time like this, that men's hearts will be failing them for fear, and for looking after those things that are coming on the earth (Luke 21: 26). But we see the two principles -- both security and fear -- already existing. Progress, success, the long continuance of a new development of human nature -- this is the language of those who mock at the Lord's coming; and yet beneath it all, what fears for the future are at the same time possessing and weighing down the heart! I use the word "principles," because I do not believe that the moment of which the Lord speaks is yet come. But the shadow of coming events falls upon the heart. Blessed are they that belong to another world! -- The apostle applies this difference of position -- namely, that we belong to the day, and that it cannot therefore come upon us as a thief -- to the character and walk of the Christian. Being a child of the light he is to walk as such. He lives in the day, though all is night and darkness around him. One does not sleep in the day. They that sleep sleep in the night: they that are drunken are drunken in the night; these are the works of darkness. A Christian, the child of the day, must watch and be sober, clothing himself with all that constitutes the perfection of that mode of being which belongs to his position -- namely, with faith and love and hope -- principles which impart courage and give him confidence for pressing onwards. He has the breastplate of faith and love: he goes straight forward therefore against the enemy. He has the hope of this glorious salvation, which will bring him entire deliverance, as his helmet; so that he can lift up his head without fear in the midst of danger. We see that the apostle here brings to mind the three great principles of 1 Corinthians 13 to characterise the courage and stedfastness of the Christian, as at the beginning he showed that they were the mainspring of daily walk. Faith and love naturally connect us with God, revealed as He is in Jesus as the principle of communion; so that we walk with confidence in Him: His presence gives us strength. By faith He is the glorious object before our eyes. By love He dwells in us, and we realise what He is. Hope fixes our eyes especially on Christ, who is coming to bring us into the enjoyment of glory with Himself. Consequently the apostle speaks thus: "For God hath not appointed us to wrath" (love is understood by faith, that which God wills -- His mind respecting us), "but to obtain salvation." It is this which we hope for; and he speaks of salvation as the final deliverance "by our Lord Jesus Christ": and he naturally adds, "who died for us, that whether we wake or sleep" (have died before His coming or be then alive), "we should live together with Him." Death does not deprive us of this deliverance and glory; for Jesus died. Death became the means of obtaining them for us; and if we die, we shall equally live with Him. He died for us, in our stead, in order that, happen what may, we should live with Him. Everything that hindered it is put out of our way and has lost its power; and, more than lost its power, has become a guarantee of our unhindered enjoyment of the full life of Christ in glory; so that we may comfort ourselves -- and more than that, we may build ourselves up -- with these glorious truths, through which God meets all our wants and all our necessities. This (v. 10) is the end of the special revelation with regard to those who sleep before the coming of the Lord Jesus, beginning with 1 Thessalonians 4:13. I would here call the reader's attention to the way in which the apostle speaks of the Lord's coming in the different chapters of this epistle. It will be noticed that the Spirit does not present the church here as a body. Life is the subject -- that of each Christian therefore individually: a very important point assuredly. In 1 Thessalonians 1 the expectation of the Lord is presented in a general way as characterising the Christian. They are converted to serve the living and true God, and to wait for His Son from heaven. Here it is the object itself that is presented, the Person of the Lord. God's own Son shall come, and shall satisfy all the heart's desire. This is neither His kingdom, nor the judgment, nor even rest; it is the Son of God; and this Son of God is Jesus, risen from among the dead, and who has delivered us from the wrath to come; for wrath is coming Each believer therefore expects for himself the Son of God -- expects Him from heaven. In 1 Thessalonians 2 it is association with the saints, joy in the saints at the coming of Christ. In 1 Thessalonians 3 responsibility is more the subject -- responsibility in liberty and in joy; but still a position before God in connection with the Christian's walk and life here below. The Lord's appearing is the measure and test time of holiness. The testimony rendered by God to this life, by giving it its natural place, takes place when Christ is manifested with all His saints. It is not here His coming for us, but His coming with us. This distinction between the two events always; exists. For Christians even and for the church, that which refers to responsibility is always found in connection with the appearing of the Lord; our joy, with His coming to take us to Himself. Thus far then, we have the general expectation of the Lord in Person, His Son from heaven; love satisfied at His coming as regards others; holiness in its full value and full development. In 1 Thessalonians 4 it is not the connection of life with its full development in our being actually with Christ, but victory over death (which is no barrier to this); and, at the same time, the strengthening and establishment of hope in our common departure hence, similarly to that of Jesus, to be for ever with Him. The exhortations that conclude the epistle are brief; the mighty action of the life of God in these dear disciples made them comparatively little needed. Exhortation is always good. There was nothing among them to blame. Happy condition! They were perhaps not sufficiently instructed for a large development of doctrine (the apostle hoped to see them for that purpose); but there was enough of life, a personal relationship with God sufficiently true and real, to build them up on that ground. To him that hath shall more be given. The apostle could rejoice with them and confirm their hope and add to it some details as a revelation from God. The assembly in all ages is profited by it. In the epistle to the Philippians we see life in the Spirit rising above all circumstances, as the fruit of long experience of the goodness and faithfulness of God; and thus showing its remarkable power when the help of the saints had failed, and the apostle was in distress, his life in danger, after four years' imprisonment, by a merciless tyrant. It is then that he decides his case by the interests of the assembly. It is then that he can proclaim, that we ought always to rejoice in the Lord, and that Christ is all things to him, to live is Christ, death a gain to him. It is then that he can do all things through Him, who strengthens him. This he has learnt. In Thessalonians we have the freshness of the fountain near to its source; the energy of the first spring of life in the believer's soul, presenting all the beauty and purity and vigour of its first verdure under the influence of the sun that had risen upon them and made the sap of life rise, the first manifestations of which had not been deteriorated by contact with the world or by an enfeebled view of invisible things. The apostle desired that the disciples should acknowledge those who laboured among them and guided them in grace and admonished them, and esteem them greatly for their work's sake. The operation of God always attracts a soul that is moved by the Holy Ghost, and commands its attention and its respect: on this foundation the apostle builds his exhortation. It is not office which is in question here (if such existed), but the work which attracted and attached the heart. They ought to be known: spirituality acknowledged this operation of God. Love, devotedness, the answer to the need of souls, patience in dealing with them on the part of God -- all this commended itself to the believer's heart: and it blessed God for the care He bestowed upon His children. God acted in the labourer and in the hearts of the faithful. Blessed be God, it is an ever-existing principle, and one that never grows weaker! -- The same Spirit produced peace among themselves. This grace was of great value. If love appreciated the work of God in the labourer, it would esteem the brother as in the presence of God: self-will would not act. Now this renunciation of self-will, and this practical sense of the operation and presence of God, gives power to warn the unruly, to comfort the fearful, to help the weak, and to be patient towards all. The apostle exhorts them to it. Communion with God is the power and His word the guide in so doing. In no case were they to render evil for evil, but to follow that which was good among themselves and towards all. All this conduct depends on communion with God, on His presence with us, which makes us superior to evil. He is this in love; and we can be so by walking with Him. Such were the apostle's exhortations to guide their walk with others. As regards their personal state, joy, prayer, thanksgiving in all things, these should be their characteristics. With respect to the public actings of the Spirit in their midst, the apostle's exhortations to these simple and happy Christians were equally brief. They were not to hinder the action of the Spirit in their midst (for this is the meaning of quenching the Spirit); nor to despise that which He might say to them, even by the mouth of the most simple, if He were pleased to use it. Being spiritual, they could judge all things. They were therefore not to receive everything that presented itself, even in the name of the Spirit, but to prove all things. They were to hold fast that which was good; those who by faith have received the truth of the word do not waver. One is not ever learning the truth of that which one has learnt from God. As to evil, they were to abstain from it in all its forms. Such were the apostle's brief exhortations to these Christians who indeed rejoiced his heart. And in truth it is a fine picture of christian walk, which we find here so livingly portrayed in the apostle's communications. He concludes his epistle by commending them to the God of peace, that they might be preserved blameless until the coming of the Lord Jesus. After an epistle like this his heart turned readily to the God of peace; for we enjoy peace in the presence of God -- not only peace of conscience but peace of heart. In the previous part we found the activity of love in the heart; that is to say, God present and acting in us, who are viewed as partaking, at the same time, of the divine nature, which is the spring of that holiness which will be manifested in all its perfection before God at the coming of Jesus with all His saints. Here it is the God of peace, to whom the apostle looks for the accomplishment of this work. There it was the activity of a divine principle in us -- a principle connected with the presence of God and our communion with Him. Here it is the perfect rest of heart in which holiness develops itself. The absence of peace in the heart arises from the activity of the passions and the will, increased by the sense of powerlessness to satisfy or even to gratify them. But in God all is peace. He can be active in love; He can glorify Himself by creating what He will; He can act in judgment to cast out the evil that is before His eyes. But He rests ever in Himself, and both in good and in evil He knows the end from the beginning and is undisturbed. When He fills the heart, He imparts this rest to us: we cannot rest in ourselves; we cannot find rest of heart in the actings of our passions, either without an object or upon an object, nor in the rending and destructive energy of our own will. We find our rest in God -- not the rest that implies weariness, but rest of heart in the possession of all that we desire, and of that which even forms our desires and fully satisfies them, in the possession of an object in which conscience has nothing to reproach us and has but to be silent, in the certainty that it is the Supreme Good which the heart is enjoying, the supreme and only authority to whose will it responds -- and that will is love towards us. God bestows rest, peace. He is never called the God of joy. He gives us joy truly, and we ought to rejoice; but joy implies something surprising, unexpected, exceptional, at least in contrast with, and in consequence of, evil. The peace that we possess, that which satisfies us, has no element of this kind, nothing which is in contrast, nothing which disturbs. It is more deep, more perfect, than joy. It is more the satisfaction of a nature in that which perfectly answers to it, and in which it develops itself, without any contrast being necessary to enhance the satisfaction of a heart that has not all which it desires, or of which it is capable. God, as we have said, rests thus in Himself -- is this rest for Himself. He gives us, and is for us, this entire peace. The conscience being perfect through the work of Christ who has made peace and reconciled us to God, the new nature -- and consequently the heart -- finds its perfect satisfaction in God, and the will is silent; moreover, it has nothing further to desire. It is not only that God meets the desires that we have: He is the source of new desires to the new man by the revelation of Himself in love.* He is both the source of the nature and its infinite object; and that, in love. It is His part to be so. It is more than creation; it is reconciliation, which is more than creation, because there is in it more development of love, that is to say, of God: and it is thus that we know God. It is that which He is essentially in Christ. {*Hence there is the opposite to weariness in the heavenly enjoyment of God; because He who is the infinite object of enjoyment is the infinite source and strength of capacity to enjoy, though we enjoy as recipient creatures.} In the angels He glorifies Himself in creation: they excel us in strength. In Christians He glorifies Himself in reconciliation, to make them the first-fruits of His new creation, when He shall have reconciled all things in heaven and on earth by Christ. Therefore it is written "Blessed are the peacemakers, for they shall be called the children [sons] of God." They have His nature and His character. It is in these relationships with God -- or rather it is God in these relationships with us in peace, in His communion, who develops sanctification, our inward conformity of affection and intelligence (and consequently of outward conduct) with Him and His will. "The God of peace himself sanctify you wholly." May there be nothing in us that does not yield to this benignant influence of peace which we enjoy in communion with God! May no power or force in us own anything but Himself! In all things may He be our all, so that He only may rule in our hearts! -- He has brought us perfectly into this place of blessedness in Christ and by His work. There is nothing between us and God but the exercise of His love, the enjoyment of our happiness, and the worship of our hearts. We are the proof before Him, the testimony, the fruit, of the accomplishment of all that He holds most precious, of that which has perfectly glorified Him, of that in which He delights, and of the glory of the One who has accomplished it, namely, of Christ, and of His work. We are the fruit of the redemption that Christ has accomplished, and the objects of the satisfaction which God must feel in the exercise of His love. God in grace is the God of peace for us; for here divine righteousness finds its satisfaction, and love its perfect exercise. The apostle now prays that, in this character, God may work in us to make everything respond to Himself thus revealed. Here only is this development of humanity given -- "body, soul, and spirit." The object is assuredly not metaphysical, but to express man in all the parts of his being; the vessel by which he expresses that which he is, the natural affections of his soul, the elevated workings of his mind, through which he is above the animals and in intelligent relationship with God. May God be found in each, as the mover, spring, and guide! -- In general the words "soul and spirit" are used without making any distinction between them for the soul of man was formed very differently from that of animals in that God breathed into his nostrils the breath (spirit) of life, and it was thus that man became a living soul. Therefore it suffices to say soul as to man, and the other is supposed. Or, in saying spirit, in this sense the elevated character of his soul is expressed. The animal has also its natural affections, has a living soul, attaches itself, knows the persons who do it good, devotes itself to its master, loves him, will even give its life for him; but it has not that which can be in relationship with God (alas! which can set itself at enmity against Him), which can occupy itself with things outside its own nature as the master of others. The Spirit then wills that man, reconciled with God, should be consecrated, in every part of his being, to the God who has brought him into relationship with Himself by the revelation of His love, and by the work of His grace, and that nothing in the man should admit an object beneath the divine nature of which he is partaker; so that he should thus be preserved blameless unto the coming of Christ. Let us observe here, that it is in no wise beneath the new nature in us to perform our duties faithfully in all the various relationships in which God has placed us; but quite the contrary. That which is required is to bring God into them, His authority, and the intelligence which that imparts. Therefore it is said to husbands to live with their wives "according to knowledge," or intelligence; that is to say, not only with human and natural affections (which, as things are, do not by themselves even maintain their place), but as before God and conscious of His will. It may be that God may call us, in connection with the extraordinary work of His grace, to consecrate ourselves entirely to it; but otherwise the will of God is accomplished in the relationships in which He has placed us, and divine intelligence and obedience to God are developed in them. Finally God has called us to this life of holiness with Himself; He is faithful and He will accomplish it. May He enable us to cleave to Him, that we may realise it! -- Observe again here, how the coming of Christ is introduced, and the expectation of this coming, as an integral part of christian life. "Blameless," it says, "at the coming of our Lord Jesus Christ." The life which had developed itself in obedience and holiness meets the Lord at His coming. Death is not in question. The life which we have found is to be such when He appears. The man, in every part of his being, moved by this life, is found there blameless when Jesus comes. Death was overcome (not yet destroyed): a new life is ours. This life, and the man living of this life, are found, with their Head and Source, in the glory. Then will the weakness disappear which is connected with his present condition. That which is mortal shall be swallowed up of life: that is all. We are Christ's: He is our life. We wait for Him, that we may be with Him, and that He may perfect all things in the glory. Let us also here examine a little into that which this passage teaches us with regard to sanctification. It is connected indeed with a nature, but it is linked with an object; and it depends for its realisation on the operation of another, namely, of God Himself; and it is founded on a perfect work of reconciliation with God, already accomplished. Inasmuch as it is founded on an accomplished reconciliation, into which we enter by the reception of a new nature, the scriptures consider Christians as already perfectly sanctified in Christ. It is practically carried out by the operation of the Holy Ghost, who, in imparting this nature, separates us -- as thus born again -- entirely from the world. It is important to maintain this truth, and to stand very clearly and distinctly on this ground: otherwise practical sanctification soon becomes detached from a new nature received, and is but the amelioration of the natural man and then it is quite legal, a return -- after reconciliation -- into doubt and uncertainty, because, though justified, the man is not accounted meet for heaven -- this depends on progress so that justification does not give peace with God. Scripture says, "Giving thanks to the Father, who hath made us meet for the inheritance of the saints in light." Progress there is, but it is not in scripture connected with meetness. The thief was meet for Paradise and went there. Such views are an enfeebling, not to say destructive, of the work of redemption, that is, of its appreciation in our hearts by faith. We are then sanctified (it is thus the scripture most frequently speaks) by God the Father, by the blood and the offering of Christ, and by the Spirit -- that is to say, we are set apart for God personally and for ever. In this point of view justification is presented in the word as consequent upon sanctification, a thing into which we enter through it. Taken up as sinners in the world, we are set apart by the Holy Ghost to enjoy all the efficacy of the work of Christ according to the counsels of the Father: set apart by the communication of a new life, no doubt, but placed by this setting apart in the enjoyment of all that Christ has gained for us. I say again, It is very important to hold fast this truth both for the glory of God and for our own peace: but the Spirit of God in this epistle does not speak of it in this point of view, but of the practical realisation of the development of this life of separation from the world and from evil. He speaks of this divine development in the inner man, which makes sanctification a real and intelligent condition of soul, a state of practical communion with God, according to that nature and to the revelation of God with which it is connected. In this respect we find indeed a principle of life which works in us -- that which is called a subjective state: but it is impossible to separate this operation in us from an object (man would be God if it were so), nor consequently from a continual work of God in us that holds us in communion with that object, which is God Himself. Accordingly it is through the truth by the word, whether at first in the communication of life, or in detail all along our path. "Sanctify them through thy truth; thy word is truth." -- Man, we know, has degraded himself. He has enslaved himself to the lusts of the animal part of his being. But how? By departing from God. God does not sanctify man apart from the knowledge of Himself, leaving man still at a distance from Him; but, while giving him a new nature which is capable of it, by giving to this nature (which cannot even exist without it) an object -- Himself, He does not make man independent, as he wished to be: the new man is the dependent man; it is his perfection -- Jesus Christ exemplified this in His life. The new man is a man dependent in his affections, who desires to be so, who delights in, and cannot be happy without being so, and whose dependence is on love, while still obedient as a dependent being ought to be. Thus they who are sanctified possess a nature that is holy in its desires and its tastes. It is the divine nature in them, the life of Christ. But they do not cease to be men. They have God revealed in Christ for their object. Sanctification is developed in communion with God, and in affections which go back to Christ, and which wait for Him. But the new nature cannot reveal an object to itself; and still less could it have its object by setting God aside at its will. It is dependent on God for the revelation of Himself. His love is shed abroad in our hearts by the Holy Ghost whom He has given us; and the same Spirit takes of the things of Christ and communicates them to us. Thus we grow in the knowledge of God, being strengthened mightily by His Spirit in the inner man, that we may "comprehend with all saints, what is the breadth, and length, and depth, and height; and know the love of Christ which passeth knowledge," and be filled unto the fulness of God. Thus, "we all with open face beholding the glory of the Lord, are changed into the same image from glory to glory, as by the Spirit of the Lord." "For their sakes I sanctify myself, that they also may be sanctified through the truth." -- We see by these passages, which might be multiplied, that we are dependent on an object, and that we are dependent on the strength of another. Love acts in order to work in us according to this need. Our setting apart for God, which is complete (for it is by means of a nature that is purely of Himself, and in absolute responsibility to Him, for we are no longer our own, but are bought with a price, and sanctified by the blood of Christ according to the will of God, who will have us for His own), places us in a relationship, the development of which (by an increasing knowledge of God, who is the object of our new nature) is practical sanctification, wrought in us by the power of the Holy Ghost, the witness in us of the love of God. He attaches the heart to God, ever revealing Him more and more, and at the same time unfolding the glory of Christ and all the divine qualities that were displayed in Him in human nature, thus forming ours as born of God. Therefore it is, as we have seen in this epistle, that love, working in us, is the means of sanctification (1 Thess. 3:12, 13). It is the activity of the new nature, of the divine nature in us; and that connected with the presence of God; for he that dwelleth in love dwelleth in God. And in 1 Thessalonians 5 the saints are commended to God Himself, that He may work it in them; while we are always set in view of the glorious objects of our faith in order to accomplish it. We may here more particularly call the reader's attention to these objects. They are, God Himself, and the coming of Christ: on the one hand, communion with God; on the other, waiting for Christ. It is most evident that communion with God is the practical position of the highest sanctification. He who knows that we shall see Jesus as He now is, and be like Him, purifies himself even as He is pure. By our communion with the God of peace we are wholly sanctified. If God is practically our all, we are altogether holy. (We are not speaking of any change in the flesh, which can neither be subjected to God nor please Him). The thought of Christ and His coming preserves us practically, and in detail, and intelligently, blameless. It is God Himself who thus preserves us, and who works in us to occupy our hearts and cause us continually to grow. But this point deserves yet a few more words. The freshness of christian life in the Thessalonians made it, as it were, more objective; so that these objects are prominent, and very distinctly recognised by the heart. We have already said that they are God the Father, and the Lord Jesus. With reference to the communion of love with the saints as his crown and glory, he speaks only of the Lord Jesus. This has a special character of reward, although a reward in which love reigns. Jesus Himself had the joy that was set before Him as sustainment in His sufferings, a joy which thus was personal to Himself. The apostle also, as regarded his work and labour, waited with Christ for its fruit. Besides this case of the apostle (chap. 2), we find God Himself and Jesus as the object before us, and the joy of communion with God -- and this, in the relationship of Father -- and with Christ, whose glory and position we share through grace. Thus it is only in the two epistles to the Thessalonians that we find the expression "to the church which is in God the Father."* The sphere of their communion is thus shown, founded on the relationship in which they found themselves with God Himself in the character of Father (1 Thess. 1:3, 9, 10; 1 Thess. 3:13; 1 Thess. 4:15, 16; and here v. 23). It is important to remark, that the more vigorous and living Christianity is, the more objective it is. It is but saying that God and the Lord Jesus have a greater place in our thoughts; and that we rest more really upon them. This epistle to the Thessalonians is the part of scripture which instructs on this point; and it is a means of judging many a fallacy in the heart, and of giving a great simplicity to our Christianity. {*Perhaps too in connection with their recent deliverance from idols to the one true God the Father, and the Lord Jesus Christ.} The apostle closes his epistle by asking for the prayers of the brethren, saluting them with the confidence of affection, and adjuring them to have his epistle read to all the holy brethren. His heart forgot none of them. He would be in relationship with all according to this spiritual affection and personal bond. Apostle towards all of them, he would have them recognise those who laboured among them, but he maintained withal his own relationship. His was a heart which embraced all the revealed counsels of God on the one hand, and did not lose sight of the least of His saints on the other. It remains to take notice of one interesting circumstance as to the manner in which the apostle instructs them. He takes, in the first chapter, the truths which were precious to their heart, but were still somewhat vaguely seized by their intelligence, and as to which they were indeed fallen into mistakes, and employs them (in the clearness in which he possessed them himself) in his practical instructions, and applies them to known and experienced relationships, that their souls might be well established on positive truth, and clear as to its use, before he touched on their error and the mistakes they had made. They waited for His Son from heaven. This they already possessed clearly in their hearts; but they would be in the presence of God when Jesus comes with all His saints. This was clearing up a very important point without directly touching the error. Their heart got straight as to the truth in its practical application to what the heart possessed. They understood what it was to be before God the Father. It was much more intimate and real than a manifestation of terrestrial and finite glory. Further they would be before God when Jesus came with an His saints; a simple truth which demonstrated itself to the heart by the simple fact that Jesus could not have some only of His assembly. The heart seized this truth without an effort; yet in doing so it was established, as was the understanding also, in what made the whole truth clear, and that in view of the relationship of the Thessalonians to Christ and those that were His. The joy even of the apostle in meeting them all (those who had died consequently, as well as the living) at the coming of Jesus, placed the soul on an entirely different ground from that of being found here, and blessed by the arrival of Jesus when they were here below. Thus enlightened, confirmed, established, in the real bearing of the truth which they possessed already, by a development of it which connected itself with their best affections and with their most intimate spiritual knowledge, founded on their communion with God, they were ready with certain fixed basis of truth to enter on and set aside without difficulty an error which was not in accord with what they now knew how to appreciate at its just value, as forming part of their moral possessions. Special revelation made all clear as to details. This manner of proceeding is very instructive. |

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