Mark 14:17–19.

Mark 14:17–19.

  3.      What encouragement have we all to apply to Christ for ourselves!

[If our blessed Lord was so condescending unto infants, what will he not be to those who come to him with understanding. hearts? Will he put any obstacles in their way? Has he not said, that “those who come unto him he will in no wise cast out?” Let not any then dishonour him by doubts and fears, as though he would not be gracious unto them: let not any sense of their own unworthiness discourage them: but let them rather remember, that the more lowly they are in their own eyes, the more amiable they will be in his; and the more empty they are in themselves, the more certainly shall they be “filled out of his fulness.”]

MCCCCXXXIX

THE RICH YOUTH FORSAKING CHRIST

  Mark 10:21, 22.

Then Jesus beholding him, loved him, and said unto him, One thing thou lackest: go thy way, sell whatsoever thou hast, and give to the poor, and thou shalt have treasure in heaven: and come, take up the cross, and follow me. And he was sad at that saying, and went away grieved: for he had great possessions.

IT is never known what a man is, till he is tried. Those who most dread a conflict, may approve themselves steadfast when once they are actually engaged in it; and those who are most confident of their own prowess, may betray the greatest timidity. The eagerness of Peter to walk upon the waves, and his vehement protestations of fidelity to his Master, might have gained him a reputation for invincible firmness, had he not been left to prove by actual experiment the weakness and inefficacy of his resolutions. The man who engaged to follow Jesus whithersoever he might go, began to waver, as soon as he was informed that Jesus had not a place where to lay his head. Thus the young man in our text might have passed for the most excellent of characters, had he not been brought to the touchstone, and suffered to manifest the real dispositions of his soul. But the command which Jesus gave him, was a trial which he could not stand, and an ordeal which he could not pass.

In elucidating his conduct, we shall consider,

  I.      The injunction given him—

[We confess that the command was difficult to be obeyed. If we contemplate his youth, his rank (a ruler,) his opulence; if we contemplate the sentiments he must have imbibed, the hopes he must have entertained, the habits he must have formed, the change proposed to him must have been irksome and arduous in the extreme. To exchange wealth for poverty, ease for trouble, homage for contempt, this was hard indeed for flesh and blood; nor could any thing but Almighty grace qualify him for such a work.

Yet, though difficult, the command was not unreasonable. From whom had he received his wealth; or, who but God, had made him to differ? And had not God a right to recall what he had only lent? Had he any cause to complain, if God, who for a time had elevated him above his fellow-creatures, should afterwards reduce him to a level with them? Had not God as much right to disperse his wealth among the poor, as he before had to accumulate it upon one single man? Besides, when the sacrifice, which he was called to make, would contribute so much to the comfort of his fellow-creatures; and when it would ultimately return with a rich and abundant recompence into his own bosom; was it to be deemed unreasonable? Is it not what every merchant in the universe is glad to do, to sacrifice the temporary possession of his treasure, in the hope and prospect of far richer treasures in return?

Nor was it singular. This youth gloried in being a descendant of Abraham, who was called out from his country and kindred, to go, he knew not whither; to subsist, he knew not how. With this fact he was well acquainted; and he knew that Abraham never found reason to repent of his self-denying obedience. Moreover, he had at this moment before his eyes persons who had obeyed a similar call, and who could say, “Lo, we have left all, and followed thee.” And, in fact, though we are not all called to precisely the same act of obedience, we are all called to manifest that spirit, which would ensure the peformance of that act, if in the course of Providence we were called to it. Thus also, in the latter part of the injunction there was nothing unreasonable, or singular. He came to our Lord for instruction; and our Lord bade him to become a stated attendant on his ministry. He would, doubtless, in the execution of this duty, have a cross to bear: but had not all his Disciples the same cross? and had not Jesus a far heavier cross than any, or than all together? yea, had he not come from heaven on purpose to bear it for them? Was it unreasonable then that the disciple should be as the master, and the servant as his lord?

If he was really desirous of obtaining salvation, there was nothing in the injunction given him, which did not deserve a cheerful and unreserved compliance.]

But we shall have still clearer views of this subject, if we consider,

  II.      The peculiar reasons for that injunction—

Our blessed Lord, in his reply to the young man, designed,

  1.      To discover to him the depravity of his own heart—

[Because the youth had never been guilty of any notorious breach of the commandments, he was ready to imagine that he had no ground for humiliation and contrition. Our Lord, if he had pleased, might have opened to him the spirituality of the law; and have shewn him that he was mistaken in supposing that he had “kept all the commandments from his youth up:” but he took a shorter and more convincing method: he gave him a specific charge, to obey which was his indispensable duty: by his reluctance to obey that, our Lord shewed him, that his heart was not so much in unison with the law of God as he imagined; yea, that if duty and interest should stand in competition with each other, he would prove as great a rebel as more flagrant transgressors.

Thus our Lord sought to counteract his pride and self-complacency, by leading him to manifest the worldliness and carnality of his heart.]

  2.      To wean him from self-confidence and self-dependence—

[By that question which the young man so confidently asked, “What lack I yet?” we are led to suspect, that, as he saw no defects in his obedience, so he saw no ground to doubt his acceptance with God on account of his obedience. The drift of his original question, “What shall I do, that I may inherit eternal life?” seems to have been to this effect: ‘Master, I perceive that thou art a teacher sent from God, and that thou requirest of us something different from what I have been accustomed to hear or practise: be so kind therefore as to inform me what it is; for I would not willingly omit any thing, whereby I may secure the salvation of my soul.’ In this view of his question, he wanted to substantiate more fully, and establish more firmly, his claim to eternal life on the footing of his own obedience. Against this fatal error our Lord’s injunction was strongly directed: it was an axe laid to the root of his self-righteousness: and it had a most powerful tendency to convince the youth, that all his hopes were built on a foundation of sand.]

  3.      To lead him to the salvation provided for him in the Gospel—

[Our Lord might have preached the Gospel to him more fully, and informed him, that salvation was to be obtained only by faith in him, as “the way, the truth, and the life.” But the time was not yet arrived for the full disclosure of Gospel truth. It was at present but sparingly promulgated. Besides, if our Lord had thus plainly declared the way of salvation, there is reason to think, that the young man would either have rejected the truth without further inquiry, or embraced it without a due preparation of soul for it; in either of which cases he would miss the end which he was solicitous to attain. The best way therefore to lead him to salvation, was, to shew him his need of it; that so he might enter upon a profession of it with all the zeal and gratitude that would be necessary for his establishment in the faith.]

But, while we thus vindicate the injunction given him, we cannot but lament,

  III.      The effect it produced upon him—

Instead of operating in the manner that our Saviour wished,

  1.      It filled him with grief—

[“He was sad at that saying.” But what made him “sad?” Was he grieved and ashamed on account of his backwardness to obey it? That would have been a hopeful sign, and would probably have issued in his conversion to God. But alas! he was grieved at the strictness of the precept. “He had great possessions,” and could not prevail upon himself to part with them. His riches were his idol; and of more estimation, in his eyes, than any treasure in heaven. Had he been called to sacrifice a part of his property, he would probably have acquiesced in the appointment: but to bereave himself of all, to reduce himself to a state of poverty, this was a requisition which he could not comply with.

Such is the effect of the Gospel upon many at this time: they would gladly embrace it, and would make some sacrifices to obtain its blessings: but to renounce the world, to mortify their lusts, to turn their backs upon all that is pleasing to flesh and blood, and to bring upon themselves nothing but contempt and persecution from their dearest friends and relatives, appears to them too great a sacrifice, and they hope to get to heaven upon easier terms. Thus between a sense of their duty, and an aversion to perform it, the only effect of the Gospel is to render them unhappy.]

  2.      It determined him to forsake Christ altogether—

[“He went away grieved.” Much as he revered the Lord Jesus, and wished to partake of his salvation, he could not continue with him on such terms as these. The price was too great for him to pay; and therefore he turned his back upon him.

Unhappy youth! How much better had it been for him, if he had been born in a low estate! What a curse to him were his riches, which stood between him and the Saviour of the world! Who is not ready to weep over him, when he reflects upon the fatal effects of that decision? Who that sees that hopeful character turning his back upon his Divine Instructor, giving up all hopes of heaven, and determinately preferring a present portion, does not tremble, lest he himself should be left to make the same foolish choice?]

  INFER—

  1.      How dangerous is the state of many, who yet think themselves safe!

[If we had seen that youth (regardless of the follies which persons of his age and condition too generally prosecute) coming in so respectful a manner to the despised Nazarene; “kneeling before him” with profoundest reverence; addressing him in such terms, and such an emphatic way, as to intimate that he thought Jesus to be more than human; if we had seen him declaring confidently, that, to the best of his knowledge, he had persevered in an uniform obedience to all the commandments, and was ready to fulfil any duty that could be pointed out to him; above all, if we had seen Jesus himself struck with his amiable deportment, and “loving him” for his excellent qualities; who amongst us would not have been disposed to envy that youth his prospects of immortality and glory? Yet, behold, he came short of heaven! There was “one thing he lacked;” and for that one thing (as far as we are informed) he perished for ever. O that the moral, the sober, the amiable (of both sexes), would consider this, and take warning from his example! The thing he lacked, was, a determination to forsake all for Christ. And is not this lacking in many amongst ourselves? Are there not many, whom, for their amiable qualities, one cannot but love, who yet, if they must part with all, or Christ, would hold fast their present portion? O, beloved, let this matter be duly weighed; and never imagine that you are in the way to heaven, till you can “count all things but loss for the excellency of the knowledge of Christ Jesus.”]

  2.      How awful is the condition of those who have no concern for their souls!

[Multitudes there are, in this and every other place, whose lives have been far from moral; who, instead of having kept all the commandments from their earliest infancy, have violated them in many flagrant instances; and who never came to Jesus with an unfeigned desire to receive instruction about the way to heaven. What then must be their state? We appeal to themselves, If this amiable youth was not saved, how can you imagine that salvation belongs to you, who have not done half so much for it as this perishing youth? Methinks, this one example speaks more forcibly to you than ten thousand arguments. You must be wilfully blind, if you do not see how deplorable is your condition, and how certain your ruin, if you continue in your present state. Be persuaded, that it is not so easy a matter to get to heaven. You must have a real concern about your souls: the attainment of heaven must be paramount to every other consideration. If you will gain heaven at all, you must “take it by the holy violence” of prayer and faith.]

  3.      How blessed are they whose hearts are right with God!

[They may indeed be exercised with great trials: they may be called to relinquish much of their worldly interests; to suffer much reproach; and to bear many a heavy cross. But the “heavenly treasure” will richly repay for all: yea, the very prospect of it is a sufficient compensation for all that we can endure. Could we but consult this unhappy youth, and ask him what he now thinks of his past conduct, how would he condemn his conduct, how would he deplore his folly! If, on the contrary, we could ask of Paul what views he now had of his conduct in “suffering the loss of all things” for Christ’s sake; would he not confirm his former declarations? would he not affirm more strongly than ever, that all things were dung and dross in comparison of Christ? Let us then take joyfully the loss of man’s esteem, and the spoiling of our goods: let the views and prospects of glory cheer us when dejected, and animate us when faint. We have reason to expect, that “the more our afflictions abound for Christ’s sake, the more our consolations also shall abound through Christ:” and we are sure, that, “if we suffer with Christ, we shall also be glorified together.”]

MCCCCXL

THE DANGER OF RICHES

  Mark 10:23–25.

And Jesus looked round about, and saith unto his disciples, How hardly shall they that have riches enter into the kingdom of God! And the Disciples were astonished at his words. But Jesus answereth again, and saith unto them, Children, how hard is it for them that trust in riches to enter into the kingdom of God! It is easier for a camel to go through the eye of a needle, than for a rich man to enter into the kingdom of God.

IN the perusal of history, it is desirable not merely to treasure up facts in our minds, but to deduce from them such observations as shall increase our stock of practical and useful knowledge. It will be to little purpose to have our memory stored with events, unless our judgment be matured by suitable reflections upon them. In reference to the sacred history, this remark is still more obvious and important. Very little benefit would accrue to a person from knowing, that a rich young man had turned away from Christ, because he disliked the directions which our Lord had given him. If we would derive any material instruction from this event, we should consider what aspect it has upon the manners of men in general: we should, after the example which our Lord himself has set us, contemplate the effects which wealth generally produces on those who possess it, and the obstacles which it lays in our way to the kingdom of heaven.

In confirmation of our Lord’s reflection, we shall endeavour to shew, whence it is that “it is easier for a camel to go through a needle’s eye, than for a rich man to enter into the kingdom of God.”

  I.      It is difficult for a person to have riches, and not to love them—

Riches almost universally fascinate the minds of men—

[Persons of opulence see what respect their wealth procures for them; that they are objects of admiration and envy to all around them; and that, by means of their money, they can obtain all the comforts and luxuries of life. Hence they are ready to conceive that riches are really good, and almost necessarily conducive to the happiness of those who possess them. Under this idea, their affections are easily attracted towards them, and they are ready to congratulate themselves on their own peculiarly favoured lot. Hence that caution of the Psalmist’s, “If riches increase, set not your heart upon them.”]

But in proportion as they engage our hearts, they obstruct our way to heaven—

[We are commanded “not to set our affections on things below, but on things above.” This prohibition extends to riches, and to every thing else that fascinates the carnal mind. The reason of it is moreover assigned by God himself, namely, that the love of this world neither proceeds from him, nor leads to him, but is absolutely incompatible with real love to him. Let it only then be acknowledged, that the love of God is necessary to the attainment or enjoyment of heaven; and then it will follow, that the person, who loves his riches, cannot attain heaven; nor could he enjoy it, even if he were admitted there: he has in his bosom an object that rivals God: and God is a jealous God, who will never accept a divided heart. “We never can serve God and Mammon.” If “our treasure be on earth, our heart will be there also:” and if it be looked to as the source of our happiness, “Woe unto us; for we have received our consolation.”]

  II.      It is difficult for a person to have riches, and not be puffed up by them—

Pride is too generally an attendant on riches—

[As great respect is paid to riches, the people who possess them are apt to think that they deserve it. They arrogate it to themselves; they are offended, if any persons refuse to gratify them with the homage which they claim. They shew in their look, their dress, their manner of speaking, yea, in their very gait, they “think themselves to be somebody.” They expect their wishes to be consulted, and their judgment to be followed. They are impatient of contradiction. They do not like, either in public or in private, to be told of their faults. If a minister deal faithfully with their consciences, they rather condemn him for (what they will call) his rudeness or harshness, than themselves for their departure from God. How commonly this disposition springs from riches, we may judge from that direction which is given to ministers; “Charge them who are rich in this world, that they be not high-minded.”]

And this also, if indulged, will exclude us from heaven—

[“Pride was not made for man:” “The proud in heart are an abomination to the Lord:” whoever he be, “God will certainly abase him.” Not Hezekiah himself shall escape without deep humiliation; nor even then, without severe chastisementsd. If we be “lifted up with pride, (whatever be the occasion,) we shall fall into the condemnation of the devil.” The characteristic mark of every true Christian, and of all that shall be admitted into heaven, is humility; “Blessed are the poor in spirit, for theirs is the kingdom of heaven.” Worldly poverty is not more opposite to wealth, than spiritual poverty is to pride. The true Christian will “prefer others in honour before himself,” and account himself, “less than the least of all saints.” But, inasmuch as wealth has a directly opposite tendency, it is hostile to the interests of Christianity, and to the salvation of all who possess it.]

  III.      It is difficult for a person to have riches, and not be corrupted by them—

Whatever a corrupt heart can desire, is attainable through riches—

[Wealth opens a way for all manner of sensuality and self-indulgence: and, at the same time that it gives us facilities for gratifying our evil inclinations, it leads us into such habits as greatly dispose us to sin. A luxurious table draws us to intemperance; intemperance inflames our passions; and affluence opens an easy way to the indulgence of them. The rich even think that they are, in a measure, licensed to commit iniquity: and, in their eyes, intemperance and lewdness are, at the most, no more than venial follies, which they can commit without shame, and look back upon without remorse.

But where riches do not produce this effect, they still exceedingly corrupt the soul. They habituate us to easy indolent habits, that are very contrary to those self-denying exercises in which the Christian should be employed. They lead us into the company of those whose minds are least spiritual, and from whose conversation and example we can derive least profit. They induce parents to seek connexions for their children rather among the opulent than among the good. They not unfrequently draw persons into great speculations, which fill them with anxiety, and encumber them with oppressive cares. Strange as it may seem, they often prove incentives to avarice, as well as to prodigality, and to an oppression of others, as well as to the gratifying of ourselves. Hence, whenever the term “lucre” is mentioned in the New Testament, the term “filthy” is invariably associated with it.]

And the more our corruptions are indulged, the more certain we are of perishing in final ruin—

[We are warned, that “to be carnally-minded is death:” and the final ruin of a very large portion of those who hear the Gospel is ascribed to “the cares of this world and the deceitfulness of riches, which choke the word that they hear, and render it unfruitful.” “The love of money,” we are told, “is the root of all evil;” and “they who even desire to be rich fall into temptation and a snare, and into many foolish and hurtful lusts, which drown men in destruction and perdition.” Inasmuch as riches induce us principally to mind earthly things, they make us enemies of the cross of Christ, and bring us to destruction as our end.”]

  IV.      It is difficult to have riches, and not trust in them—

Wealth, whilst it gains our affections, is apt to become also a ground of our confidence—

[“The rich man’s wealth,” says Solomon, “is his strong city.” We are apt to rely upon it, as a source both of present and future happiness. We seem, when possessed of riches, to be out of the reach of harm. When poor, we more habitually and more sensibly feel our dependence on Providence; but, when rich, we think we have no need of religion to make us happy, or of God to provide for us: we are ready to say, like the Rich Man in the Gospel, “Soul, thou hast much goods laid up for many years; take thine ease, eat, drink, and be merry.” In like manner, we think that we have no reason to fear about the future world. We are ready to imagine, that God will pay the same deference to wealth as our fellow-creatures do. We have no conception that a rich man, unless he has been guilty of some peculiarly enormous crimes, can be cast into hell. It is in vain that we read of “the Rich Man lifting up his eyes in torments:” we take for granted, that a rich man, if he have been tolerably decent in his deportment, must of necessity go to heaven: and a rich man will not endure, for the most part, to have a doubt of his future happiness suggested to him. It is not without reason, therefore, that St. Paul says, “Charge them that are rich in this world, that they trust not in uncertain riches.”]

But to place our confidence in any thing but God, is certain ruin—

[God denounces a “curse on those who make flesh their arm;” and he represents their conduct as “a departure of their hearts from him.” And Job informs us, that “the saying to the gold, Thou art my confidence, is an iniquity to be punished by the Judge, and a denial of the God that is above.”]

  V.      It is difficult to have riches, and not cleave to them in preference to Christ—

This is the point more especially referred to in the text itself—

[The reason assigned for the young man’s forsaking Christ was, that he had great possessions: and hence our Lord’s reflection on the almost insurmountable difficulties which riches interpose in our way to heaven. The fact is, that though every one is not called to renounce his riches precisely in the same way that this opulent ruler was, every one is required to sit loose to them, and to be willing to renounce them all, whenever they shall stand in competition with his duty to God. And there is no man, who is not called to make some sacrifices for Christ. Now a rich man’s reputation is exceedingly dear to him; and his interests in the world appear to him of almost incalculable importance: and, if he be called to renounce them all, the sacrifice appears too great to be endured. He hopes he shall find out an easier way to heaven; and chooses rather to risk the salvation of his soul, than to subject himself to such grievous trials in order to obtain it. Even those who have tasted somewhat of the sweetness of religion are sometimes drawn away, like Demas; and forsake their Saviour from love to this present world.]

But in choosing our portion now, we choose for eternity—

[“We must reap according to what we sow: he that soweth to the flesh must, of the flesh, reap corruption.” We must “part with all if we would have the pearl of great price.” “If we do not forsake all for Christ, we cannot be his disciples.” “We must count all things but loss for him.” “We must hate father and mother, and houses and lands, yea and our lives also, for his sake.” “If we will not lose our lives for him here, we never can find life in the eternal world.”]

  INFER—

  1.      How little true faith is there in the world!

[Where is the man, who, if offered great riches, would be afraid to accept them, lest they should impede his way to heaven? or, when congratulated on his attainment of wealth, would damp the ardour of his friends by entreating rather an interest in their prayers, that the newly-acquired riches might not corrupt and destroy his soul? Where is the man possessed of riches, who does not think his way to heaven as easy as that of any other person? In short, where is the person who does not say in his heart, ‘Give me riches: I will run the risk of their doing me any harm: I have no doubt I shall get to heaven with them as easily as without them?’ But would it be thus, if we really believed the words of our blessed Lord? Alas! even the Apostles themselves scarcely knew how to receive so hard a saying: we are told, that they were “astonished out of measure.” But it becomes us to credit the assertion of Him who could not err, and would not deceive.]

  2.      What reason have the poor to be satisfied with their lot!

[If rich men have the advantage of them with respect to this world, the poor have incomparably better prospects with respect to the world to come. These are free and unincumbered, and ready, as it were, to run the race that is set before them; while the others are impeded by their lusts as with flowing garments, and have their “feet laden with thick clay.” These in multitudes flock to heaven, “as doves to their windows,” whilst very few of the others ever attain the heavenly prize. It must not however be imagined that the poor will be saved, because they are poor; any more than the rich will perish, because they are rich. All must run, if they would obtain the prize. He who regards the salvation of his soul as “the one thing needful,” shall be saved, whether rich or poor; and he who does not, will perish. Neither the riches of the one, nor the poverty of the other, will avail him any thing. The only inquiry will be, Who among them was “rich towards God?” and their several attainments in real piety will be the only ground of distinction between them. Yet, inasmuch as a state of poverty renders us less exposed to temptation than wealth, it may well be endured with patience, and improved with gratitude. Even, if we have (through misfortunes of any kind) experienced a transition from wealth to poverty, we may well be reconciled to the change (however painful it may be to flesh and blood); since the loss we sustain may be in fact our greatest advantage: we have lost perhaps the cargo, which, if suffered to continue on board, would utterly have sunk the ship.]

  3.      How thankful should we be that “help is laid on One that is mighty!”

[When the Apostles exclaimed, “Who then can be saved?” they were consoled with the declaration, that “all things were possible with God.” Now this is our comfort, that all fulness is treasured up for us in Christ; and that “he is able to save to the uttermost all that come unto God by him.” None then need despair: however great our temptations may be, “He knoweth how to deliver the godly out of them,” and to “preserve them blameless unto his heavenly kingdom.” He can uphold a Joseph, a David, and a Daniel, amidst all the splendour of courts, as well as under the pressure of the heaviest trials. Let all then put their trust in Jesus, even in that almighty Saviour, whose grace is sufficient for them, and through whose strengthening communications they shall be able to do all things: so shall Abraham the rich and prosperous, and Lazarus the poor and indigent, rejoice together in God’s kingdom for ever and ever.]

MCCCCXLI

THE REWARD OF THOSE WHO SUFFER FOR CHRIST

  Mark 10:28–30.

Then Peter began to say unto him, Lo, we have left all, and have followed thee. And Jesus answered and said, Verily I say unto you, There is no man that hath left house, or brethren, or sisters, or father, or mother, or wife, or children, or lands, for my sake, and the Gospel’s, but he shall receive an hundred-fold now in this time, houses, and brethren, and sisters, and mothers, and children, and lands, with persecutions; and in the world to come, eternal life.

THROUGH the corruption of our nature, the defects of others are apt to raise us in our own estimation, and to afford us occasion for self-applause. This ought not to be: for the faults of others should be lamented, no less than our own, because they are injurious to the souls of men: and, if we ourselves are free from those faults, we have reason to glorify God for his grace, which alone has made us to differ from others. We have in the context a lamentable instance of human weakness; a young man, of exemplary habits, who, on being required to sell all that he had, and to give it to the poor, and follow Christ, went away sorrowful; grieved to part with Christ, but preferring his wealth before him. Peter beholding this, began to reflect with complacency on the different conduct which he, and his fellow-Apostles, had pursued: they had left all for Christ: and, as our Lord had told the young man, that he, if he complied with his counsel, should “have treasure in heaven,” Peter asked, what recompence should be made to him and his brethren for the sacrifices which they had made in the cause of Christ; “We have forsaken all, and followed thee: what shall we have therefore?”

  THIS INQUIRY is the first thing for our present consideration—

[Though the Apostles were poor, their ALL was as much to them, as it would have been if they had been richer: nor can we doubt, but that the surrender of it was as acceptable to God, as if the sacrifice had been more costly: “it is accepted according to that a man hath, and not according to that he hath not.” This sacrifice was required of them, and they had offered it without hesitation; they could truly say, they “had left all for Christ;” and they had thereby approved themselves worthy of their descent from him, who, at God’s command, had offered his only son Isaac upon the altar. Nor are we to imagine that the duty was peculiar to them: it is as much our duty, as it was theirs, to leave all for Christ. We are not indeed called, like the Apostles, to forsake our worldly callings in order to wait as stated attendants on our Lord: we are rather to “abide in our callings wherein we are called:” but we must be willing to sacrifice every thing for Christ, and must actually sacrifice every thing that stands in competition with him: in this respect the whole Christian world are called to the same exercise of faith and self-denial as the Apostles were; every thing sinful must be mortified; and even the most innocent and necessary things must be given up, rather than that we should be drawn by them to the commission of any one sin, or to the neglect of any one duty: we must “hate father and mother, and even our own lives also, in comparison of Christ.”

Under such circumstances Peter’s inquiry seems not unreasonable: for if we are to surrender up every thing to and for Christ, we may well ask, ‘What shall I gain by this? or, What recompence shall I obtain?’ It is not to be expected that God will call us to such trials, and not remunerate us for our fidelity to him. It is true, we can never look for a reward of debt; but a reward of grace we may expect, and that too in proportion to the sacrifices we make, the sufferings we endure, and the services we perform. We are not at liberty to make bargains, as it were, with the Almighty, and to stipulate for so much wages in return for so much service: we must rather enter voluntarily into his service, and cheerfully give up all for him: but after having made the needful sacrifices, we may inquire into the promised recompence of reward. We must, like Abraham, “go out from our country and our kindred, not knowing whither we go;” and must trust in God to make all necessary provision for us: and, if he had not specified any thing in his word, we should be contented to continue ignorant of the recompence that he will assign us: but, as he has been pleased to make specific promises to those who trust in him, we cannot do wrong in endeavouring to ascertain their import and extent.]

  THE ANSWER OF OUR LORD to this inquiry is the next point to be noticed by us—

[St. Matthew records more of our Lord’s answer than either of the other Evangelists. He mentions a part which seems more immediately applicable to the Apostles themselves, who, “in the regeneration” that is, in the day when “God will make all things new,” and “there shall be new heavens and a new earth,” and “when our Lord shall come in his glory to judge the world,” shall be honoured above all other men, being, as it were, assessors with Christ in the Judgment, and having their word as the law by which “the twelve tribes of Israel,” and the whole world, shall be judged. St. Mark records that only which was of general use; but still he gives all the satisfaction that the most bereaved and destitute person can desire.

There is a present recompence which all who suffer loss for Christ Ehall receive; and that too exceedingly beyond any loss they can possibly sustain. It is taken for granted that they may lose the affection of all their most endeared relatives for their attachment to the Gospel; and that they may be deprived of all that they possess in the world: but God will often send them such supplies in another way, that they shall in reality sustain no loss at all: but, if he does not recompense them in this way, he will give them “contentment, which with godliness is great gain;” and such an increased enjoyment of their slender pittance, as shall be far sweeter than all the delicacies upon earth. He will “shed abroad his love in their hearts,” and, under the loss of earthly parents, and an earthly portion, will enable them to call him, Father, and to view heaven itself as their inheritance. Let any one who has experienced these consolations, say, Whether they be not “a hundred fold” greater than all that they ever derived from the possession of earthly comforts even in their richest abundance? — — —

But, besides this, there is a future recompence, even “eternal life,” which shall assuredly be given to all who suffer for Christ in this world: “If we suffer with him, we shall also reign with him,” and “be glorified together,” and have “a weight of glory proportioned” to the trials we endure, and to the graces which we exercise, in his service. But who can estimate the value of that recompence? — — — Suffice it to say, that the veracity of God is pledged for the bestowment of it, and that the blessedness conferred shall exist, as long as God himself exists.]

  ADDRESS—

  1.      Those who hesitate about leaving all for Christ—

[Does a moment’s hesitation become you? Think of your Lord and Saviour: did he hesitate, when an offer was made him to redeem your souls? Did he account the conditions hard, when he had your everlasting salvation in view? No: he gladly left the bosom of his Father, and assumed our nature, and bore our curse, that he might redeem our souls from death and hell. Do you then hesitate to make any sacrifice for him? Look at Paul; was he intimidated? did he account any thing too much to do or suffer for his Lordsg? Look at Moses: can you be called to sacrifice more than he? “He esteemed the reproach of Christ greater riches than all the treasures of Egypt.” Think not to have an interest in Christ on any lower terms: You must, in heart and affection, forsake all, if you would be his disciples. The Rich Youth in the Gospel would not accede to these terms: but do you commend him? Do you not look upon him with pity? Do you not think he would change his mind now, if the offer were again made him? O be wise in time! “buy the truth, and sell it not:” be willing to “sell all that you have for that treasure which is hid in the Gospel, and for that pearl of great price.” If, like Amaziah, you reply, “What shall I do for all the talents I shall sacrifice?” I answer with the prophet, “The Lord is able to give thee much morel.” In fact, your gain will exceed all calculation. If you were a merchant, you would gladly embrace an opportunity of making ten or twenty per cent, of your money, though the return should not be absolutely certain; but here you are promised ten thousand per cent, and it is assured to you by the veracity of God himself. Only “have faith in God,” and all the blessings of“the upper and nether springs,” of time and of eternity, are yours.]

  2.      Those who, like the Apostles, have left all for him—

[Whatever your losses or sufferings may have been, I congratulate you from my heart: yea, God himself congratulates you. And I confidently put the question to you, Has any one of you been ever disappointed of his hope? Have you ever been a loser by serving the Lord? Has he not made up to you in spiritual things, what you have sacrificed for him in worldly things? In the pursuit of earthly gratifications you have often paid too dearly for your enjoyments; but have you ever had reason to regret the price you have paid for the maintenance of a good conscience, and for the benefits of the Gospel? After having counted the cost yourself, have you a friend in the world whom you would dissuade from treading in your steps? You still experience “persecutions;” for they are a part of the Promise, if I may so speak: but do you find them so great a drawback upon your happiness, as you once expected? Is an opprobrious name, or the loss of worldly interests, so great a matter as you once imagined? Shew then by your steadfastness, that, “in God’s favour is life;” and that though “you have nothing else, you really possess all things.” To those who are preparing for the ministry, these thoughts are peculiarly important: for this discipline is often sent, in order to prepare you for the service of the sanctuary. You are to stand in the front of the battle: you are to be examples to the flock: and it is by such exercises that you are to be fitted for your work, and to bring down a blessing on your future labours. Still it is not of you only that these sacrifices are required; nor are you alone to receive the rich compensation that will be awarded for them. This duty is the duty of all; this happiness is the happiness of all: to all therefore, without exception, I would say, “Be faithful unto death, and God will give you a crown of life.”]

MCCCCXLII

THE AMBITION OF JAMES AND JOHN REPROVED

  Mark 10:35–40.

And James and John, the sons of Zebedee, come unto him, saying, Master, we would that thou shouldest do for us whatsoever we shall desire. And he said unto them, What would ye that I should do for you? They said unto him, Grant unto us that we may sit, one on thy right hand, and the other on thy left hand, in thy glory. But Jesus said unto them, Ye know not what ye ask: can ye drink of the cup that I drink of? and be baptized with the baptism that I am baptized with? And they say unto him, We can. And Jesus said unto them, Ye shall indeed drink of the cup that I drink of; and with the baptism that I am baptized withal shall ye be baptized: but to sit on my right hand and on my left hand is not mine to give; but it shall be given to them for whom it is prepared.

THERE is a fund of instruction in the Scriptures, which the superficial reader entirely overlooks. A thousand little circumstances that are incidentally mentioned in them, serve to confirm each other for the establishment of our faith; whilst others, that are not mentioned at all, but only supplied by the attentive reader, afford lessons of the greatest importance for the regulation of our conduct. To administer reproof well, is an art exceeding rare and difficult to be attained. When called to attempt it, we in general either pass over the fault so slightly, as to convey no adequate idea of its malignity; or insist upon it so strongly, as to incense, rather than conciliate, the offending person: taking no notice of what we might approve, we are apt to look only at what we disapprove; and to search out occasion for blame, even beyond what the occasion requires. But, instead of this, we should be forward to applaud what is good in the spirit of any person, when we cannot commend the terms in which he speaks; or to put a favourable construction on the terms he uses, when we are constrained to shew our disapprobation of his spirit. Our Lord has set us an example in this respect, which well deserves our imitation. Two of his Disciples, James and John, had come to him with a request, which argued lamentable ignorance and a highly culpable ambition. But how did our Lord correct their folly? Did he expatiate upon their fault, and aggravate it to the uttermost? No: he apparently overlooked it; and annexed to their words a favourable meaning which they were never intended to convey; and then founded on them such instruction as was calculated silently and effectually to counteract the evils of the heart.

In speaking of the request which these Disciples offered to him, we shall notice it,

  I.      As it was intended by them—

Whether the idea originated with them or their mother, we do not know: perhaps the Disciples, conscious of the unreasonableness of their desires, had engaged the good offices of their mother, to veil their own ambition: or, possibly, the mother, anxious for the aggrandisement of her family, had urged on her sons to unite in the request: but at all events it is evident, that they hoped by their joint influence certainly to prevail.

Notwithstanding all that our Lord had just said about his sufferings and death, his Disciples still expected that he would establish a temporal kingdom. Though he had spoken of his being crucified, yet, as he had talked also of “rising again the third day,” they conceived, that he spoke only of some transient trials, which would issue in a complete triumph over all his enemies. They remembered that promise which he had very recently given them, that they should at a future period “sit upon twelve thrones judging the twelve tribes of Israel;” and they concluded, that it must relate to some temporal dominion. Emboldened by this, they presumed to ask that they might be invested with the two highest places of dignity and power in his kingdom. Not a thought did they bestow on his sufferings, though described in such awful terms: nothing found any place in their minds, but a hope of speedy elevation to the highest honours upon earth. Nor did they affect only a superiority over the world at large, but even above their own brethren also, even above all the other Apostles; so blind were they to their own incompetency for such a post, and so regardless of their own eternal interests. Consider their request in this view:

  1.      How unsuitable to their talents!

[What qualifications had they for such an office as that which they solicited? They might be experienced enough as fishermen; but what preparation of mind had they for statesmen, and for the government of an extensive empire? Foolish and vain men! Well did our Saviour say to them, “Ye know not what ye ask.”]

  2.      How repugnant to their best interests!

[They had been called from their wonted employment, in order that they might be at leisure to acquire spiritual knowledge; and would they go and undertake an employment that would fill them with ten thousand times greater cares, even if they were qualified to engage in it? Will a man about to run a race, “load his feet with thick clay?” Yet, notwithstanding their Lord had very recently told them, that it was “easier for a camel to go through the eye of a needle, than for a rich man to enter into the kingdom of heaven,” they sought after wealth and honour as the summit of their felicity. Alas! how awfully had Satan blinded their eyes, and deluded their hearts!]

  3.      How illustrative of the carnality of the human heart!

[Though only two of the Disciples offered this request, all the others shewed by their indignation that they were under the influence of the same ambition. And indeed what they expressed in words, is more or less the language of all our hearts. We would not perhaps utter the sentiment so plainly as they did; but we will indulge it. We long for some further advancement in life; somewhat more of honour, or power, or wealth. We do not indeed wish to govern kingdoms; because of that we have no prospect: but as soon as any elevation in the world appears to be within our reach, we instantly find a drawing of heart towards it: all, from the prince to the beggar, are thus affected: and even those, who profess themselves to be disciples of Christ, are still infected with this fatal malady, the love of this world: yes, if the desire of our hearts were as plainly expressed as theirs was, we should be found, with very few exceptions, to resemble those infatuated and misguided men.]

Let us now proceed to notice their request,

  II.      As it was interpreted by our Lord—

He graciously overlooked the true construction of their words, and affixed a sense to them which they were capable of bearing, and which divested them of a great portion of the evil which they contained: and then he formed his answer, as suited to his own construction of them. He supposed the words to relate to that kingdom which he was really come to establish in the world; and as importing a desire after the highest proficiency in grace, and the highest elevation in glory. In conformity with this idea, he speaks to them only of spiritual advancement, and shews them,

  1.      The way in which it was to be obtained—

[It is not by a bare request that any person can arrive at eminence in the divine life. The soul is to be disciplined by conflicts, and to be purified by afflictions. Perfect as the Lord Jesus himself was, “he learned obedience by the things which he suffered,” and “was made perfect through sufferings:” and in like manner must all his people be — — — Hence he put the question to them, “Can ye drink of the cup that I drink of, and be baptized with the baptism that I am baptized with?” As though he had said, ‘You see what bitter trials I endure, that I am overwhelmed even with a sea of troubles;’ and it is ordained that all who will be distinguished either here, or in heaven, must arrive at that distinction by the same path: “they must through much tribulation enter into the kingdom of heaven,” and “suffer with me here, if they would be glorified with me in a better world.” This is a solemn and important truth: it has been verified in every age and corner of the world: from righteous Abel to this very hour, every saint has experienced it; and those whose situations have required them to take the lead, have not only borne the brunt of the battle, but frequently have been called to sacrifice their very lives in the cause of Christ. Persecution is a cup which every saint must drink of; and a baptism which every follower of Christ must expect to be baptized with.]

  2.      The way in which they themselves should obtain it—

[In answer to the question put to them by our Lord, the two Disciples, without any hesitation, affirmed, that they could suffer any extremity for him. But what presumption was this! Still however our blessed Lord would not mark what they said amiss; but, passing over it in silence, told them, that they should all partake of this honour, and be rendered conformable to his image. They had been chosen by him to be his messengers to the world, and to lead others in the way wherein they should go; and therefore it was necessary that they in particular should be patterns of that faith and patience which they were to inculcate upon others. Accordingly, the very first of the Apostles that was put to death for the sake of Christ, was James: and John was soon imprisoned and beaten for the Gospel’s sakef; and, after a life of many trials, was banished to the Isle of Patmos, where he speaks of himself, at the age of a hundred years, as “a companion in tribulation in the kingdom and patience of Jesus Christ. Thus he most effectually counteracted their ambitious views, by shewing them, that, instead of honours in this world, they must look for nothing but tribulations and persecutions even unto death.]

  3.      To what persons it should ultimately be given—

[In the last verse of our text, there are words inserted in italics by our translators, in order to supply what they supposed necessary to complete the sense; but there was no occasion for that addition; and, in fact, it obscures, instead of illustrating, the meaning of the passage. Our Lord tells his Disciples, that the chief places in his kingdom were to be disposed of by him, not according to his own mere arbitrary will, but agreeably to a plan concerted from all eternity between his Father and himself; and that they only would possess the highest place for whom that place had been prepared. His words however admit of two distinct meanings; they may be understood as declaring, that his gift of eternal life is limited by the decrees of God, or that it is regulated by the attainments of men. In either of these views, they contain important instruction. God the Father did, from all eternity, enter into covenant with his Son, and give to him a people, whom he should redeem by his blood, and save by his effectual grace; and on whom he should confer everlasting happiness in heaven. Of these our blessed Lord frequently speaks as of persons given to him by the Father; and he plainly declares elsewhere, that his bestowing of eternal life was limited to them. But it is equally true, that the degrees of glory which shall be conferred on different persons will be proportioned to their attainments in grace: it is expressly said, that “every man shall receive according to his own labour.” Of course, there are higher degrees of glory prepared for those who labour and suffer much for their Lord, and lower degrees for those who are less diligent. The parables of the pounds and of the talents are decisive upon this point. In this sense of the words, our Lord’s reply appears to be more pertinent than in the other; for then the import of them will be to this effect: ‘Do not be looking for earthly honour, but for the honour that cometh of God; and be as ambitious for that as you will: only remember, that the degrees of it which you shall obtain, depend upon your own exertions for the attainment of it: engage heartily in my service, and expect assuredly at my hands a reward proportioned to your diligence and fidelity.’ This is an encouraging consideration to every one of us: the cup we may have to drink of may be bitter at the time; but it shall soon be exchanged for a far different cup, which we shall drink of to all eternity: and though we go through a sea of troubles now, our augmented weight of glory shall abundantly compensate for all the sorrows we have endured.]

  Let us LEARN then from hence,

  1.      What we are to desire—

[If we will hear a Prophet, he says, “Seekest thou great things unto thyself? seek them not.” If we will attend to an Apostle, he says, “Set your affections on things above, and not on things on the earthm.” Let us attend to these instructions, and “count all things but loss, that we may win Christ” — — —]

  2.      What we are to expect—

[If we look for honour and acceptance with man, we shall be disappointed. Which of the Prophets, which of the Apostles, was not an object of hatred and persecution to an ungodly world? Who are we then, that we should expect different treatment from them? Let us bear in mind, that “all who will live godly in Christ Jesus shall suffer persecution:” and let us be content to bear our cross, in order that we may hereafter receive a crown — — —]

  3.      What we are to do—

[God has appointed to every one of us our work: let us be diligent in the performance of it: “whatsoever our hand findeth to do, let us do it with all our might.” But let us be especially careful of the rock which these presumptuous Disciples split upon. When our Lord asked them whether they could “drink of his cup, and be baptized with his baptism,” they confidently answered that they could. And how justly they estimated their own powers, they soon shewed, when, upon our Lord’s apprehension in the garden, they all forsook him and fled. Thus will it be with us, if we attempt to do any thing in our own strength: we shall soon find that “we have not of ourselves a sufficiency even to think a good thought,” much less to do and suffer all the will of God. Our Lord tells us, that “without Him we can do nothing.” Let us remember then, that, whilst we engage in his service, we must derive all our strength from him. If we look to him, we need not fear either men or devils: we may set at nought all the menaces of our most inveterate enemies: a fiery furnace, or a den of lions, need be no object of terror to us; for “our strength shall be according to our day;” and we shall be “enabled both to do ail things,” and “to suffer all things, through Christ who strengthened us.”]

MCCCCXLIII

LEGITIMATE AMBITION ILLUSTRATED

  Mark 10:41–45.

And when the ten heard it, they began to be much displeased with James and John. But Jesus called them to him, and saith unto them, Ye know that they which are accounted to rule over the Gentiles exercise lordship over them; and their great ones exercise authority upon them. But so shall it not be among you: but whosoever will be great among you, shall be your minister: and whosoever of you mill be the chiefest, shall be servant of all. For even the Son of Man came not to be ministered unto, but to minister, and to give his life a ransom for many.

THE corruption of the heart, like fire in flint, generally lies concealed, till, by a collision with some particular circumstances, it is elicited; and then it comes forth with a power capable of producing the most fatal effects. Till James and John had applied to the Lord Jesus for the two highest places in his kingdom, the other ten Disciples appeared content with any lot that should be assigned them: but when they had reason to apprehend that their more aspiring brethren might be placed above them, they were filled with indignation against them, and were ready to dispute and quarrel with them for precedency. Then they shewed, that they themselves were as much actuated by ambition as the others; and were quite as averse to yield, as the others were anxious to obtain, the highest place of dignity and power. Unconscious of the evil that existed in themselves, they were soon offended at it in others: and it is observable, that we are never more easily offended, than when we behold in others the evil that is predominant in ourselves; so blind are we in our judgment, and so partial in our decisions.

But our blessed Lord gently corrected the errors of his Disciples; he shewed them, that they were altogether wrong in indulging such a desire after earthly distinctions; and that, if they would affect superiority at all, the only ambition that became them was to excel in works and labours of love. This, which we may call legitimate ambition, he illustrated in a way,

  I.      Of contrast—

The men of this world affect and exercise a lordly authority—

[Kings are rarely content with the measure of power with which they are invested by the laws, but are for the most part desirous of extending their prerogative; and not uncommonly they imagine, that they themselves are exalted, in proportion to the degree of power that they are able to exert. Nor does it in general suffice them to govern their own subjects: they too often wish to interfere with other potentates, and to controul the acts of other sovereigns. The subjugation of other states, is in their eyes a source of enviable aggrandisement: and the greater success they have in prosecuting their ambitious projects, the more restless they become; till at last universal empire is scarce sufficient to satiate their desires. A fear of losing their own possessions, imposes indeed on many a salutary restraint: but where no such ground of fear exists, the tyrannical dispositions of men know no bounds. What the human heart is capable of, may be seen in Nebuchadnezzar; who ordered all the wise men in his dominions to be put to death, because they could not tell him a dream of his, which he himself had forgotten; and again commanded all who would not fall down and worship a golden image which he had set up, to be cast into a fiery furnace: in a word, “all people, nations, and languages trembled and feared before him; whom he would, he slew; and whom he would, be kept alive.”

The same dispositions are observable also in subordinate governors, and in all who are invested with authority: there is in every one a proneness to extend his power, and to make his own will the rule and reason of action to those around him: and the greater measure of despotism any one is able to exercise, the more he conceives himself to be exalted in the scale of being.]

But the very reverse of this should be the practice of God’s people—

[We say not that a Christian may not be a king: (would to God that all the kings upon earth were Christians!) nor do we think it wrong for them to maintain the power assigned them by the laws: for they are invested with power by God himself, in order that they may exercise it for their people’s good. Nor do we conceive that Christians of an inferior order should decline all offices of trust and power; or that power should not be exercised over the Church of God: for every society must be governed by laws: and it is desirable that the execution of the laws should be entrusted to those who will most consult the glory of God. But this we say, that no man should affect power under an idea that happiness consists in the possession of it, or that he himself is elevated and ennobled by it; nor indeed for any other end, than as it may be instrumental to the advancing of God’s honour, and the happiness of mankind. The Christian’s must be the very reverse of that which we have seen to be the habit of the world. What worldly men affect, he must despise: and what they exact of others, he must, of his own mind and will, cheerfully render to all around him. Instead of wishing to enslave others, he must willingly make himself, so to speak, a slave to others; and account it his highest honour to render services even to the least and meanest of mankind: he must be the minister of all, the servant of all.]

Our Lord proceeded to illustrate this idea further, in a way,

  II.      Of comparison—

Our blessed Lord has exhibited a perfect pattern for his people—

[He was, in a sense that none other can be, “the Son of Man:” he was, as the Jews themselves understood that name to mean, the Son of God, even God himself. Yet “he, though being in the form of God, and counting it not robbery to be equal with God, made himself of no reputation, and took upon himself the form of a servant, and was made in the likeness of sinful men:” and, instead of appearing in outward pomp and splendour, and having the great men of the earth in his retinue, he came to minister unto his own rebellious creatures: yea, he waited upon them continually, “going about through all the towns and villages to do good” to their bodies and their souls. On his own immediate Disciples too he waited, condescending even to wash their feet. Nor did he only spend his life in the service of mankind, but at last laid down his life for them, to ransom their souls from death and hell. No sacrifice was too great for him to make for their welfare, no suffering too heavy for him to endure. He “bare their infirmities and sorrows” by tender sympathy, and “he bare also their sins in his own body on the tree;” enduring in his own person the curse due to them, that they through him might inherit eternal blessedness.]

To resemble him should be the summit of our ambition—

[As to the ends and purposes of his humiliation, he must for ever stand alone: for “no man can redeem his brother, or give to God a ransom for him.” But we may “bear one another’s burthens;” and we ought to do so; for this is the law imposed on us by Christ himself: we may consider all our faculties, and time, and wealth, and influence as talents committed to our care, to be improved for God and for the benefit of our fellow-creatures: we may value them all, only as means of doing good: we may make the good of others to be the great business and end of our lives, and study by all possible means to promote the comfort of their bodies, and the salvation of their souls. We may cheerfully submit to sacrifice our ease, our reputation, our liberty, yea, our very lives, in their service: yes; we may, and “we ought to, lay down our lives for the brethren,” if by such a sacrifice we may promote their eternal interests. Here, I say, is scope for our ambition: nor can we possibly be too ardent in such a career as that. We must not indeed labour even in such a way for the honour that cometh of man: to be aspiring after eminence with a view to man’s applause, would vitiate all the actions that we could ever perform, and deprive us of all hope of acceptance with God: but, if we abound in works and labours of love for the honour of God and the good of man, then, the more numerous and self-denying those labours are, the more exalted shall we be in the estimation of God himself; and if we would possess the most distinguished place in his kingdom, this is the legitimate and the only method to obtain it. We know that the Apostle Paul was “not a whit behind the very chiefest Apostles:” and the reason was, that “he laboured more abundantly than they all,” and rendered both to God and man the greatest measure of difficult and self-denying services. In a word, he most resembled his Divine Master: and in proportion as we also resemble Christ, will be our real dignity and honour.]

  From this subject we may LEARN,

  1.      The true nature of Christian morality—

[The generality of Christians have a scheme of morals scarcely elevated beyond the systems which were established by heathen philosophers: their morality is a system of pride; and, however wide its circumference, every line of it centres in self. But the morality of the Gospel is founded in humility, and, in every part of it, has respect to the glory of God. It requires us “not to live unto ourselves, but unto him who died for us and rose again” — — — Were this more considered amongst us, we should not hear of persons founding their hopes of acceptance on their morality: for, where is there one who has regulated his life by this standard? If we try our morals by this touchstone, we shall see that the very best of us needs a Saviour, as much as the vilest of the human race — — — Let us remember then what true morality is, and labour to attain its utmost heights.]

  2.      The diversified uses that we are to make of our Saviour’s death—

[Doubtless the first great use that we are to make of it, is, to trust in it for our reconciliation with God. We all have sold ourselves to sin and Satan, and must all look to his blood as the price paid for our redemption. No other ransom ever was, or ever can be, paid for our souls: in that therefore must be all our hope, and trust, and confidence — — — But in the death of Christ we have also an assemblage of every virtue that suffering humanity can exercise. In that we have a pattern of all that is great and glorious; a patience invincible, a love that passes the comprehension either of men or angels. To that therefore we must look as to the pattern to which we are to be conformed: and though it is not possible that we should ever come near to his perfection, yet we must aspire after it; and, setting him ever before our eyes, must endeavour in all things to “walk as he walked.”]

  3.      The criterion whereby we are to judge of our spirit and conduct—

[It is often difficult to ascertain the precise quality of our own actions; but here are two things, by which, as by a rule or plummet, we may be enabled to form a correct judgment. Let us compare our spirit and conduct with that which is discernible in worldly men: and we may be nearly sure, that, if we resemble them, we are wrong. Let us next turn to the Lord Jesus Christ, and see what his spirit and conduct were on similar occasions: and we may safely conclude, that we are right or wrong, in proportion as we resemble him, or differ from him. We do not undertake to say, that these tests are infallible in all cases; because a worldly man may sometimes do what is materially right, though from a wrong principle; and because the cases between our Lord and ourselves may not be sufficiently parallel: but the person who will habituate himself to try his spirit by these tests, will have a light, which will assist him in the most intricate paths, and preserve him from innumerable errors, into which he would fall, if he had no such clew to guide him. And let not this hint be overlooked; for, “who can understand his errors?” On many occasions, the Apostles themselves “knew not what spirit they were of.” Had they on the present occasion reflected either on the conduct of the world, or on the conduct of their Lord, they would have been kept from proud ambition on the one hand, and from envious indignation on the other. Whilst therefore we pray for the guidance of the Holy Spirit, let us be thankful for any subordinate means of ascertaining his mind and will: and let us endeavour so to walk, that Christ himself may testify concerning us, “Behold an Israelite indeed, in whom is no guile!”]

MCCCCXLIV

BLIND BARTIMEUS CURED

  Mark 10:49, 50.

And they call the blind man, saying unto him, Be of good comfort, rise; he calleth thee. And he, casting away his garment, rose, and came to Jesus.

OUR Lord, like the sun in the firmament, prosesecuted without intermission the great ends of his ministry, diffusing innumerable blessings wheresoever he bent his course. The miracle which he performed at Jericho, though similar in many respects to some others which are recorded, has some circumstances peculiar to itself, which deserve to be attentively considered. St. Matthew mentions two persons who were joint-petitioners on this occasion; but St. Mark confines his narration to Bartimeus alone, as the more noted of the two, and as the chief speaker. To comprehend the most important incidents in this history, we shall consider,

  I.      The state of the person whom Jesus called—

Bartimeus was a distressed and humble suppliant for mercy—

[He was both blind, and necessitated to subsist on the precarious bounty of those who might pass him on the highway. Who would have thought that God should suffer one, towards whom he had designs of love and mercy, to be reduced to so low a state? Yet such is his sovereign appointment in many instances; his own children are lying at the gate full of sores, while his enemies are faring sumptuously every day. Hearing that Jesus passed by, this blind man earnestly importuned his aid. He would not lose the opportunity which now occurred; nor cease from his cries till he had obtained his request. His language was expressive of an assured faith in Jesus the promised Messiah, at the very time that the rulers and Pharisees almost unanimously rejected him. Thus it is frequently found, that those things which are hid from the wise and prudent are revealed unto babes.]

Afflictive as such a condition is, it affords a pleasant and hopeful prospect—

[Distress of any kind cannot but be an object of commiseration; but none is so much to be deprecated as the blindness of the mind. The loss of eye-sight is no more worthy to be compared with this, than the body with the soul, or time with eternity. Miserable beyond description are they, the eyes of whose understanding have never yet been enlightened to behold the wonderful things of God’s law. But if we be sensible of our blindness; if we be calling upon Jesus as the appointed and all-sufficient Saviour, if we be persevering in prayer notwithstanding all our discouragements, and saying, “I will not let thee go except thou bless me,” we are surely in a hopeful state; we are not far from the kingdom of God.]

In confirmation of this point we proceed to shew,

  II.      The encouragement which the call of Jesus afforded him—

The command which Jesus gave was announced to Bartimeus with joyful congratulations—

[Jesus had declined for some time to notice his cries, but at last commanded him to be brought unto him. What a gleam of hope must instantly have irradiated the mind of this poor suppliant! A few minutes before, he had been rebuked by the multitude, and bidden to hold his peace; but, happily for him, their rebukes had operated to quicken rather than to damp his ardour. Now also the voices of those who had checked him were changed, and their rebukes were turned to encouraging exhortations. The very call was deemed an earnest of the mercy that had been solicited.]

And are not the calls of Jesus a ground of encouragement to all who feel their need of mercy?

[He does not, it is true, call any of us by name; but the minute descriptions given of those whom he does invite, are far more satisfactory to the soul, than the most express mention of our names could be: we might doubt whether there were not others of our name; but who can doubt whether he be a sinner, a lost sinner? Yet such are repeatedly declared to be the very persons whom he came to seek and save. Are we, like the blind man, longing for mercy, and striving to obtain it? It is impossible to doubt whether Jesus have mercy in store for us, since he particularly calls to him “every one that thirsteth.” Only let his invitations be treasured up in our minds, and we shall never despond, never entertain a doubt of obtaining our desire at last.]

Participating in the general joy which this call excited, let us trace,

  III.      The effect it produced upon him—

He arose and went to Jesus without delay—

[Intent upon one point of infinite importance, he disregarded his garment, as the Samaritan woman on another occasion did her water-pot; or perhaps, fearing that it would retard his motion, he cast it away, that he might the more speedily obey the summons. Valuable as it must have been to one so poor, he utterly despised it, when the prospect of a cure had cheered his soul; nor would he retain any thing that should for one moment interfere with his expected bliss. Instantly he went, and made known to Jesus the particular mercy which he desired. He asked not any pecuniary aid, but that, of which the value was above rubies. He had come to one who was able to grant whatever he should ask; and, as he was not straitened in his Benefactor, he would not be straitened in his own petitions.]

Such should be the effect which the calls of Jesus should produce on us—

[We should not hesitate one moment to comply with his gracious invitations, nor should any worldly concerns occupy our thoughts when a prospect of mercy presents itself to our view. We should cast off every thing, however dear or even necessary it may be to us, rather than suffer it to retard our spiritual progress. “We should lay aside every weight, and the sin that most easily besets us, in order that we may run with patience and activity the race that is set before us.” Going to Jesus we should spread all our wants before him. If he ask, “What wouldst thou that I should do unto thee?” we should be ready to reply, ‘Lord, open my eyes, forgive my sins, renew my soul.’ If we thus improve his calls, we shall never be disappointed of our hope.]

  We shall CONCLUDE with recommending to your imitation the conduct of this blind beggar. Imitate,

  1.      His humility—

[It is scarcely possible for words to express deeper humility than that manifested by Bartimeus. He sought nothing but mercy for mercy’s sake: he had no plea but that of his own misery, together with that which was implied in the appellation given to Jesus. The Son of David was to confirm his divine mission by the most benevolent and stupendous miracles. The import of the beggar’s petition therefore was, ‘Let me, the poorest, meanest, and most necessitous of mankind, be made a monument of thy power and grace.’ Such exactly is to be the spirit and temper with which we must approach the Lord. If we bring any self-righteous plea, or build our hope upon any thing besides the work and offices of Christ, we never can find acceptance with him. It is the broken and contrite spirit, and that alone, which God will not despise.]

  2.      His perseverance—

[The circumstances under which he persevered in his requests were very discouraging. He was rebuked by the people, and, to appearance, disregarded by Christ; yet, instead of relaxing, he redoubled his efforts to obtain mercy. Thus should we pray and not faint. Discouragements we must expect both from without and from within. The world will cry out against us, and God himself may appear to have forsaken us: but we must argue like the lepers, and say, ‘If I cease to call upon him, I must perish; and I can but perish if I continue my supplications. Thus must we continue in prayer with all perseverance; breaking through every difficulty, casting away every impediment, and determining, if we perish, to perish at the feet of Christ. Would to God that there were within us such a spirit! Sooner should heaven and earth pass away than such a suppliant be finally rejected.]

  3.      His gratitude—

[When healed by Jesus, we find the same contempt for secular interests as he had manifested under his distress. From henceforth his concern was to honour his Benefactor: he instantly became a stated follower of Jesus, a living witness of his mercy and power. How differently did he act from those who seek the Lord in their affliction, but, as soon as ever they are relieved, forget all the vows that are upon them! Let not us be of this base and odious character. Let us rather yield up ourselves as living sacrifices to the Lord, and devote ourselves wholly to his service. Let the remembrance of his kindness be ever engraven on our hearts, and a grateful sense of it be ever legible in our lives. Thus shall we answer the end for which his mercy is imparted, and be numbered among his followers in a better world.]

MCCCCXLV

THE IMPORTANCE OF FAITH IN PRAYER

  Mark 11:24.

I say unto you, What things soever ye desire, when ye pray, believe that ye receive them, and ye shall have them.

THERE is no grace more highly commended in the Scriptures, than faith: for though in some respects love may be considered as the greater, inasmuch as it more assimilates us to the Deity, and is of infinitely longer duration; yet faith is the parent of love, and the root of every other grace. Faith, above all other graces, honours God, and benefits the soul; for it gives to him the glory of all his infinite perfections, and brings down from him a supply of all those blessings which he has promised to bestow. Its efficacy is particularly seen in prayer: our Lord has assured us, that it shall secure to us every blessing that we ask for: “I say unto you,” &c. &c.

It is our intention to shew,

  I.      What is that faith which we are to exercise in prayer—

[Many distinguish between that faith which worketh miracles, and that whereby we obtain salvation: but I much doubt the propriety of the distinction, as it is usually explained. It is supposed that the faith itself is different: but I apprehend that the difference exists, not in the faith, but in the objects of that faith: the faith is the same; but its operation is different, according to the objects on which it is exercised. I would say of faith, so far as it relates to our present subject, that it is an expectation founded on a promise. To expect any thing which God has not promised, is presumption: to doubt the fulfilment of what he has promised, is unbelief: to expect the accomplishment of his word is faith.

But promises are of different kinds; some are absolute and others conditional: and the office of faith is to apprehend them as they are given; if they are given absolutely, we must expect them absolutely; if conditionally, conditionally. Our faith in each must be equally assured: we must as fully expect the accomplishment of a conditional promise on the performance of the condition, as of any promises to which no condition is annexed. But we must be careful not to construe the conditional as absolute, or the absolute as conditional: if we take the absolute promises, and make them to depend on the performance of conditions, we deny to God the exercise of his sovereign grace: if, on the other hand, we make the conditional promises absolute, and expect their accomplishment merely from the circumstance of their fixing themselves strongly on our minds, we shall, on the occurrence of a disappointment, be led to doubt the veracity of God, and to reject all his promises as unworthy of belief.

We will explain ourselves more fully.

There are many promises which we call absolute; such as those which relate to Christ as the Author of salvation to a ruined world; such as relate also to the increase and establishment of his Churchc; and such also as afford the broad grounds of hope to all who shall believe in Christ. We are to believe these as true and certain, independent of any title to them, or interest in them, possessed by us. As applied to ourselves indeed, they may be considered as conditional; but as indefinitely taken, they may be called absolute.

There are other promises which we call conditional; because they are made to persons of certain characters, or upon our performance of certain conditions: and these we are to believe as infallibly certain to all who attain the qualifications or perform the conditions. Yet we must not imagine that the qualification or the action forms the proper ground on which God bestows the blessing: the blessing is God’s free gift, as well when it is conditionally granted, as when it is unconditional: the bestowment of Canaan on the descendants of Abraham was free, notwithstanding the final possession of it was suspended on their obedience to his commandments; and so it is in all cases: the performance of conditions may be appointed of God as means to an end; and the end may be inseparable from the means; but still the end is God’s free gift; and from his free grace alone do we derive our title to it: the use of the means is no more than the beggar’s stretching out his hand to receive a proferred donation.

Amongst these may be classed all temporal promises, such as those which relate to health, or riches, or honour: for these are no further promised than the bestowment of them shall accord with God’s will, and be subservient to his glory. We shall have them in that measure that shall be conducive to our spiritual and eternal welfare. Promises also which relate to others, are of this kind. God engages to “pour out his Spirit on our seed and his blessing on our offspring,” &c. But this cannot be fulfilled, unless the individuals themselves seek his blessing: and therefore it must be understood as subject to that condition.

Such then is the faith which we are to exercise in prayer. We are to lay hold on the promises of God in his word, and are to apprehend them, not as they are applied to our minds, but as they are given by God. Their striking our minds more or less forcibly makes no alteration in them: they are not a whit more or less certain on that account: their accomplishment is no otherwise affected by our conduct than as we exercise faith on them, or entertain doubts respecting them: if we do not credit them, they will not be fulfilled to us; if we do credit them, they will be fulfilled absolutely, or on our performance of the conditions, according to the quality of the promises themselves.]

Having stated what we apprehend to be the kind of faith that we are to exercise, we proceed to mark,

  II.      The importance of it towards the success of our prayers—

Two things are noted in our text, the one expressed, the other implied; and they will serve to shew us the importance of faith in the strongest light in which it can be seen:

  1.      Without it, no prayer even for the smallest blessing can succeed—

[If we go to God without faith, instead of honouring, we insult him; we tell him to his face, that the representations given of him in his word are too good to be true. Unbelief necessarily ascribes to God a defect either of power or of will to accomplish what he has promised: for if we believe him fully able, and fully willing, to accomplish his word, there remains no ground of doubt. It may be said that doubts may arise from a sense of our own unworthiness: but I answer, that all doubts ascribed to that source, have their origin in pride and ignorance: they argue an unwillingness to receive the promises in our proper character, and an ignorance of the freeness and fulness of the promises. Let us make the case our own. We have invited a person to come and receive some great benefit: and he no sooner comes into our presence, than he betrays a doubt about our sincerity, and a suspicion that we intend to disappoint him. Should we be pleased with such a person? Should we feel disposed to extend our benefits to him in such a state? In what light God regards such persons, he himself has told us: he interprets all doubts of his power, or willingness to supply the necessities of his people, as a high provocation; an insult, that kindles his wrath against every person that indulges them: and he warns us, that every prayer offered in such a spirit shall be disregarded; and that it will be in vain for such a suppliant to expect ANY THING at his hands. Hence the command to all who would find acceptance to their prayers, is, to “lift up holy hands without wrath or doublingi.”]

  2.      With it, no prayer even for the greatest blessing can fail—

[Faith honours every perfection of the Deity: his power, his love, his faithfulness are all acknowledged, when we go to him in a firm expectation that he will fulfil his promises. Hence to such suppliants he gives a liberty to “ask for whatsoever they will,” and assures them, that he will fulfil all their petitions. He does not indeed bind himself to any particular time or manner of answering their prayers: he may see fit to defer his answer for a considerable time; but he will not delay beyond the best time. He may also withhold the particular blessing that is asked; but he will give a better in its stead; as when he refused Moses his permission to go into the land of Canaan, but gave him a sight of Canaan, and then took him up to heaven. He may also continue the affliction which we desire to have removed: but he will give us grace to bear it; and will glorify himself by means of it; which, in the eyes of every real saint, will be incomparably better than the removal of it. It is possible enough that his people under particular circumstances may think that he has not answered their prayer; as for instance, when they hare been praying for spiritual benefits, and he has sent them temporal calamities: but the truth is, that he makes their “tribulation to work the very blessings they have sought for, namely, patience, and experience, and hope;” and it is not till long afterwards that they see how mysteriously, yet how graciously, he has answered their petitions. There is but one limit to their petitions, namely, the will of God: and if the desire be within that limit, every believer may rest assured, that God either has answered his prayers, or will answer them in due time.]

  LEARN then from hence,

  1.      The true nature of prayer—

[It is thought by men in general to be a duty: and a duty it certainly is in some point of view; but it should rather be regarded as a privilege. In what light did Hagar view access to a fountain, when she and her child were perishing with thirst? In what light did the man-slayer view his liberty of running to the city of refuge? Or in what light would any poor person consider the knocking at our door, when he was bidden to come for a supply of all his wants? O that we viewed aright God’s invitations to a throne of grace! We should not come then, as too many do, to perform a task; to offer petitions which we neither expected nor desired to have answered; and which, if God should offer to grant them, we would pray back again with ten times more fervour than was put forth in offering them: No: we should come as children to a father, “delighting ourselves in him as our God,” and saying with David, “At morning and evening and at noon-day will I pray;” or with the Apostle, “Truly our fellowship is with the Father and with his Son Jesus Christ.”]

  2.      The folly of unbelief—

[Unbelief builds a wall, as it were, between God and us: it effectually prevents all access to him, and as effectually prevents the communications of his grace to us — — — It may be thought, that if God has decreed to give us his blessing, our unbelief shall not prevent it; nor need we be solicitous about praying for it. But are we not told that Jesus “could not do many mighty works at Nazareth because of their unbelief?” Do we not remember that the Apostles failed in their attempts to cast out an unclean spirit “because of their unbelief?” Yea, are we not told, that, “notwithstanding a promise was given to the Israelites that they should enter into Canaan, they entered not in because of unbelief?” When God gave the most absolute promises, he said, “Yet will I be inquired of by the House of Israel to do it for them.” And, when he declared by his Prophet, that he had “thoughts of peace towards his people to give them an expected end,” he particularly added, that “then they should go and pray unto him, and should find him, when they should search for him with their whole heartq.” Let us guard then against this most pernicious evil, and go unto our God, saying, “Lord, I believe: help thou my unbelief.”

Yet, in exercising faith, we must guard against presumption; for if our faith be of an unhallowed kind, and go beyond the promise, it shall not be crowned with success. When Elisha heard that the widow’s son was dead, he sent his servant with his staff, conceiving that the touch of that would suffice to restore him: but God had promised no such thing; and therefore the attempt failed. But in exercising faith, let us exercise it assuredly indeed, but humbly, and in an exact conformity to the command of God.]

  3.      The wisdom of treasuring up the promises of God in our mind—

[These are the true ground and measure of our expectations from God. And, if we look into the Holy Scriptures, we shall find, that there is not a state or condition in which we can be placed, but there is a promise exactly suited to it. We go with confidence to an honourable man, when we have a promise of any thing under his own hand: with what confidence then may we go to God, when we can take his promises along with us! Look at Jacob, how he pleads with God a promise that had been given him many years before: see David pleading in like mannert: and learn from them the true use of the promises; “nor ever stagger at them through unbelief; but be strong in faith, giving glory to God.” They are “exceeding great and precious,” commensurate with all our necessities. Let us therefore account nothing too great to ask; but “open our mouth wide, that God may fill it:” “nor shall one jot or tittle fail of all the good things that he has promised to us.”]

MCCCCXLVI

THE REGARD DUE TO CHRIST

             Mark 12:6.

They will reverence my son.

THERE are many passages of Scripture, wherein God speaks of himself as frustrated and disappointed by the conduct of his creatures. We are not however to suppose that events happened really contrary to the purposes he had fixed or the expectations he had formed: for it is certain that “he doeth according to his will in the armies of heaven, and among the inhabitants of the earth;” and that “known unto him are all his works, from the foundation of the world.” The truth is, that God speaks after the manner of men, for the sake of accommodating himself to our low and feeble apprehensions; and therefore we must understand his words in a popular sense, without deducing from them all the conclusions which they may appear to warrant.

In the parable before us, he is represented as adopting an expedient, which, humanly speaking, could not fail of success. He had sent many servants to the Jews, in order to obtain from them the fruits of his vineyard: but some of them they had beaten, and others they had killed. “Having therefore One Son, his well-beloved,” he determined to send him, judging it impossible, as it were, that they should lift up their hands, or move their tongues against him; “They will reverence my Son.” But in the sequel of the parable we are informed, that, notwithstanding the numerous and solid grounds on which this expectation was formed, their hostility to him was more inveterate than it had been to any who had preceded him; and their treatment of him was the more cruel on account of the relation he bore to God, and the interest he claimed in the vineyard.

Conforming ourselves to the mode of speaking which God himself has suggested in the text, it will be proper to consider,

  I.      The grounds of his expectation—

If we were to confine the subject to Christ’s reception among the Jews, we should notice the peculiar circumstances of his incarnation, the spotless purity of his character, the multitude of his benevolent and stupendous miracles, and his perfect correspondence with all that had been predicted concerning him. But, that we may bring the subject home to our own bosoms, we shall omit these general topics, which interest us chiefly as proving his Messiahship, and shall notice others which mark more strongly the grounds of a believer’s attachment to him.

God then may well expect us to reverence his Son,

  1.      On account of the dignity of his person—

[Jesus, though born of a woman, differed infinitely from any other of the human race. He was, in an exalted and appropriate sense, the Son of God; “his only Son, his well-beloved.” He was God as well as man, “God manifest in the flesh.” As he was “perfect man, so was he also perfect God, equal with the Father as touching his Godhead, at the same time that he was inferior to the Father as touching his manhood.” Now if God had sent us an angel, or only a worm like ourselves, we ought to reverence him, because the authority of the king is to be acknowledged in his ambassador. But when he sends his co-equal, co-eternal Son, who is “Jehovah’s fellow,” even “God over all blessed for evermore,” ought we not to testify all possible respect for him? Surely when he comes to us in his Gospel, and declares who he is, and whence he came, it becomes us to bow the knee before him, and to welcome him from our inmost souls.]

  2.      On account of our extreme need of him—

[If we did not need a Saviour, we might disregard the Lord Jesus, on the principle that “the whole need not a physician, but they that are sick.” But who amongst us is free from sin? or who can make compensation to God for his iniquities? Who can satisfy Divine justice, or avert the wrath which his sins have merited? If we cannot do these things, and God has sent his only dear Son to do them for us, ought we not to reverence his Son? Ought we not to receive him with the warmest gratitude and affection? Suppose that having sent his Son into this world, God were now to send him to the regions below, where millions of our fellow-creatures are enduring the punishment due to their transgressions: Would the unhappy sufferers disregard his offers of mercy as we do? Would they not throng him on every side, and vie with each other in rending the air with their acclamations and hosannas? Why then should not we do the same? for wherein do we differ from them, except in this, that we are under a sentence of condemnation, but on them the sentence is already executed? Surely God may well expect, that we should be as solicitous to escape the wrath we fear, as others would be to obtain deliverance from the wrath they feel.]

  3.      On account of the benefits he will impart to us—

[If we hoped for nothing more than to avoid the miseries of hell, methinks we could never sufficiently reverence that adorable Saviour who came to deliver us from them. But this is a small part only of the blessings which he will bestow upon us. He will introduce us to the presence of his heavenly Father, and give us the most delightful fellowship with him: He will rescue us from the dominion of sin and Satan, and transform us into the image of our God in righteousness and true holiness: He will even exalt us to thrones of glory, and make us partakers of the honour and felicity which he himself enjoys at the right hand of God. And when God was sending us his own Son to impart all these benefits, had he not good reason to say, “They will reverence my Son?” If a doubt had been suggested whether such a Benefactor would be welcomed upon earth, should we not have been ready to inveigh against the person who suggested it, as a calumniator of the human race?]

But events have happened widely different from this prediction. God, if we may so speak, has been disappointed in his expectations; and that too in an incredible degree. This will appear by considering,

  II.      The extent of his disappointment—

How the Lord Jesus was treated among the Jews, it is scarcely needful to mention. Those who are the least instructed amongst us know, that instead of being reverenced, he was loaded with all manner of indignities, and at last put to death, even the cruel and ignominious death of the cross. Amongst us, it may be thought, he meets with a more favourable reception: but in truth, God is as much disappointed in our conduct towards him, as in that of the Jews themselves: for,

  1.      His person is slighted—

[We do indeed externally revere the name of Jesus, and profess to call him our Lord and Saviour: but do we really reverence him in our hearts? Is he truly precious in our eyes? Is he “fairer than ten thousand, and altogether lovely?” Alas! how many days and months have we passed without so much as one affectionate thought of him! How many years might we spend in different families without hearing any heart-felt commendations of him, or being once exhorted to love and serve him! The excellencies of others are painted in glowing colours; the praises of statesmen and warriors are sounded forth in every place: but in Jesus we “see no beauty, no comeliness, for which he is to be desired:” nor have we any delight in celebrating the wonders of his love.]

  2.      His authority is disregarded—

[If we warn any person against such or such a line of conduct from the consideration of its being injurious to his health, his honour, or his interests, every word we utter will be duly weighed, and produce an effect suited to its importance. But if we say to any one, ‘Our blessed Lord requires this, or forbids that,’ we only excite a smile of contempt; and the person goes on his way without the smallest concern. Nor is this peculiar to some hardened rebels: it is found equally in persons of every age and every rank. If we call upon the rich to obey his voice, they are too much occupied about the world to attend to our exhortations: they bid us go to the poor, who alone need be subject to such restraints. When we exhort the poor to serve him, they tell us that they are not scholars; that they have no time to attend to such things; and that the rich alone, who have learning and leisure, can properly be expected to devote themselves to his service. When we address ourselves to the young, they reply that it will be time enough for them to think of religion some years hence. And when we speak to the old, and endeavour to bring them into subjection to Christ, they reply with anger, that they have not to learn their religion at this time of day; they do not like such novel notions; they have done to others as they would be done unto; and that they will go to heaven their own way.

We appeal to the observation and experience of all, whether this be not the way in which men almost universally treat the authority of Christ.]

  3.      His offices are superseded—

[Christ has undertaken, as a Prophet, to teach us; as a Priest, to make atonement for us: and, as a King, to rule over us. But do we seek to be taught by him in all things, conforming our sentiments gladly to his written word, and imploring earnestly the enlightening influences of his Spirit? Do we not rather lean to our own understanding, and adopt the sentiments of an ungodly world? Do we trust simply in his obedience unto death, renouncing unfeignedly every other ground of hope, and looking for acceptance solely through his blood and righteousness? Do we not rather substitute some works of our own in the room of his, or at least place some reliance on them instead of relying on him alone? How we set aside his kingly authority, has been already noticed. What shall we say then? Can God be pleased with this? Must it not be extremely painful to him to see all the offices which his dear Son undertook to execute for us, thus entirely superseded?

If any be disposed to contradict this statement, let them only look within, and, as in the presence of God, inquire whether they be really living by faith on Christ, and making use of him from day to day as their “wisdom, their righteousness, their sanctification, and redemption?” A candid examination of their own hearts will soon convince them, that their faith in Christ is rather nominal, than real; and that, while they acknowledge him as a Saviour, they do not cordially cleave unto him, or unreservedly embrace him.]

  4.      His cause and interests are opposed—

[One would imagine that they who do not reverence Christ themselves, would at least permit others to honour and adore him. But “the carnal mind is enmity against him;” and nothing will more effectually call forth that enmity, than a zealous endeavour to glorify his name. Men can see people on every side neglecting and despising Christ, and never once endeavour to reclaim them from their evil ways: but let any person begin to reverence Christ in his heart, and to manifest his regard to him by a suitable conversation, and they will instantly feel a fear and jealousy lest he should love and serve the Saviour too much. However excellent his conduct be, he will become an object of contempt and ridicule, in proportion as his love to Christ is influential on his heart and life. We appeal to matter of fact: Are not they who were respected and beloved while they were utterly regardless of Christ, considered as weak and contemptible as soon as ever they submit to his authority, and devote themselves to his service? Or, if their weight of character bear down this reproach, are they not lowered at least in the estimation of the world? It is a fact, that they are looked upon as signs and wonders; and that it is thought a disgrace by many even to be acquainted with them.

How astonishing then must be the disappointment of God the Father, when his only, his beloved Son is not merely rejected by the world whom he came to save, but is made a stone of stumbling and a rock of offence, insomuch that an unfeigned attachment to him shall be sufficient to call forth their most contemptuous revilings, and, in many instances, their most cruel resentment!]

  ADDRESS—

  1.      Those who are disappointing the expectations of their God—

[You doubtless have expectations respecting the manner in which you shall be treated in the day of judgment. You are saying, ‘My God will surely have mercy upon me, and will save my soul.’ But, if you are continually disappointing the expectations of your God, shall not you also be disappointed? Shall his hopes be frustrated, and yours realized; more especially when his are founded on such a reasonable basis, and yours are altogether groundless? Ah! be assured of this, that God will have respect to none who do not reverence his dear Son; and that Jesus himself will say at last, “Bring hither those that were mine enemies, who would not that I should reign over them, and slay them before me.”]

  2.      Those who are endeavouring to fulfil the will of God—

[Thanks be to God! there are some who “honour the Son even as they honour the Father;” and whose delight it is to render him the fruits which he requires. Ye, beloved, shall be highly favoured of your God; for he has said, “Him that honoureth me, I will honour.” But shall ye receive honour from men? No, verily; for “the servant neither is, nor can be, above his Lord:” “if they called the Master of the house Beelzebub, much more will they those of his household.” “Marvel not then if the world hate you; but remember, that they hated Christ before they hated you:” and that, “if ye be hated for righteousness’ sake,” ye have reason to “glorify God on this behalf.” Only seek to express your reverence to Christ, not by needless singularities, but by solid and substantial piety; by bringing forth the fruits of righteousness to his praise and glory.]

MCCCCXLVII

DUTIES TO OUR EARTHLY AND OUR HEAVENLY KING

  Mark 12:17.

And Jesus answering, said unto them, Render to Cæsar the things that are Cæsar’s and to God the things that are God’s. And they marvelled at him.

IT is said of Jesus, that “he spake as never man spake.” This was true, as to his general instructions: but it was more especially manifest, when, by the malice of his enemies, he was brought into circumstances wherein a merely finite wisdom would have been insufficient for his guidance. Such was the occasion now before us. He had spoken a parable which had greatly incensed his hearers, the Scribes and Pharisees. Had they dared, they would have seized him and put him to death: but, fearing the people, they determined to accomplish his ruin in a more specious way. They sent to him persons to ensnare him in his words, that so they might “deliver him up to the power and authority of the governor,” and accomplish through him what they dared not to perpetrate by themselves. It was in answer to a question put to him by them, that he gave the direction in my text: in considering which, I will point out,

  I.      The wisdom of it, as a reply to the question proposed—

[The persons sent to him were of two widely different castes: some were Pharisees, who were adverse to the dominion of the Romans, and encouraged the people to cast off their yoke; the others were Herodians, who were altogether in the interest of the Romans, and sought, by all possible means, to uphold their authority. Just at that time, it is probable, they were called upon to pay a tax levied by the Roman emperor; and much difference of opinion prevailed at Jerusalem about the obligation of the people to pay it. The Pharisees and Herodians were at issue upon the subject: and this afforded the Scribes and priests a good opportunity to ensnare our Lord. They prevailed on some from each of the contending parties, to “feign themselves pious and conscientious men;” and to go to our Lord, and submit their differences to his arbitration, under the idea that his judgment would be satisfactory and final. Accordingly they came, professing their perfect reliance on him; who, being taught of God, must certainly know what was right; and, being commissioned by God, would be equally unmoved by either the favour or the frowns of man: and they put the question plainly to him, “Is it lawful to give tribute to Cæsar, or not? Shall we give? or shall we not give?”

Now this question was very ensnaring: for, if he should determine the point in favour of the Herodians, the Pharisees would stir up the indignation of the people against him, as an enemy to their liberties: if, on the other hand, he should determine it in favour of the Pharisees, the Herodians would accuse him to the Roman governor, as guilty of sedition. If he should decline giving any answer, then they would both of them revoke the sentiments they had expressed respecting his divine mission; and would expose him to all, as either ignorant, or actuated by fear and carnal policy. Thus, humanly speaking, it was impossible he should escape the snare laid for him. Whatever he might either do or not do, they would be sure to find occasion against him.

But Jesus “saw their hypocrisy and their wickedness;” and, with a wisdom truly divine, bade them “shew him a penny,” a silver coin current at that time. On its being shewn him, he asked, “Whose image and superscription it bore?” They, not at all aware of the drift of his question, answered, “Cæsar’s;” thereby unwittingly acknowledging that they were under the dominion of Cæsar; seeing, that on no other supposition could they acknowledge his money as the current coin of the kingdom. Thus they were taken in their own snare: for on their answer to him was his reply founded: “Render, therefore, unto Cæsar the things that are Cæsar’s, and unto God the things that are God’s.” Thus, both the parties were disappointed in their malignant endeavours: and they departed from him, greatly wondering at the wisdom that had extricated him from the snare, in which it seemed impossible but that he must be taken.]

But, in considering this reply, we must especially notice,

  II.      The importance of it, as a precept for general observance—

In it we see,

  1.      The extent of God’s requirements—

[Towards our earthly governors we have special obligations. They are God’s representatives and vicegerents upon earth: and the authority which they sustain, is no other than God’s own authority delegated to them. What our duty to them is, we may see fully set forth by St. Paul, in the Epistle to the Romans— — — And that duty we must discharge, “not only for wrath, but also for conscience’ sake.” Whilst we “fear God, we must honour the king.”

Towards God himself we are, of course, bound to render all possible obedience. All that we are, and all that we have, is his. We are his by creation, and his in a more especial manner by redemption. “We are bought with a price, even the precious blood of his only dear Son; and we are, therefore, bound to glorify him with our body and our spirit, which are his” — — —]

  2.      The harmony of them—

[These duties are by no means opposed the one to the other. The two tables of the law are in perfect harmony with each other. Doubtless God is to be obeyed in the first place: and if man’s requirements be contrary to his, the point is determined for us, (indeed every man’s own conscience will at once determine it.) “We must obey God rather than man.” But we should not without necessity place them in opposition to each other. We should rather place our duty to man in subordination to our duty to God; and so endeavour to perform the commands of both, that both may be honoured and both be pleased. The Pharisees had much to say for themselves against the right claimed by the Romans to govern that people. The Herodians, on the other hand, had much to say in support of the Roman government. But, circumstanced as they all were, our Lord, though afterwards accused of forbidding to pay tribute to Cæsarg, determined it to be their duty to pay to Cæsar what belonged to Cæsar, no less than unto God what belonged to God. In conformity with which decision,]

  I would RECOMMEND to all of you,

  1.      Integrity, in the discharge of your duty to man—

[There is in many a prevailing disposition to “speak evil of dignities.” This should on no account be indulged — — — Loyalty, even towards a Nero or a Saul, ought to be a very prominent feature in the Christian character. To defraud the revenue also, by the evasion of taxes, is a conduct of which every Christian should be ashamed — — —]

  2.      Spirituality, in the discharge of our duty to God—

[It is not a mere formal service that God requires, but the service of the heart. This, then, must be rendered unto God, “whose will should be done on earth as it is done in heaven” — — —]

MCCCCXLVIII

THE RESURRECTION PROVED FROM THE PENTATEUCH

  Mark 12:26, 27.

As touching the dead, that they rise; have ye not read in the book of Moses, how in the bush God spake unto him, saying, I am the God of Abraham, and the God of Isaac, and the God of Jacob? He is not the God of the dead, but the God of the living: ye therefore do greatly err.

IT is no uncommon thing for persons to conclude a doctrine to be false, because it may be attended with difficulties which they are not able to solve. This is the great source of objection in the minds of infidels, who do not merely ask, “How can these things be?” but reject at once the plainest declarations of Scripture, because they cannot comprehend every thing relating to them. In this manner the Free-thinkers among the Jews discarded the greater part of the Scriptures, together with the most fundamental articles of their religion. They denied, for instance, the resurrection of the body, and it is supposed, the immortality of the soul also: and having, as they imagined, insurmountable objections to those doctrines, they came to propose them to our Lord, in full confidence that they should confound him, and overthrow the system which he was endeavouring to establish.

Their great objection was taken from the word of God itself, which appointed, that, if a man died childless, his brother should marry his widow, in order to raise up seed unto the departed person, and to prevent his name from being lost in Israel. They, for argument’s sake, assumed a case, which certainly was within the sphere of possibility. They stated, that a man with six younger brothers died without children; and that, in compliance with the Divine command, his next brother married her; and he also died childless. In like manner all the brothers in succession married her, and all died without issue. Now, as the Sadducees imagined, that, if there were any future world, the same relationship as existed now must of necessity continue, they could not conceive which of the seven brethren would be acknowledged for her husband.

Our blessed Lord informed them, that they were quite mistaken about the nature of the future state; for that no matrimonial connexions would be formed there; but all would be, like the angels, wholly engrossed with spiritual delights: and, as to their secret thought that the resurrection was a thing impossible, they erred from an ignorance of what the Scripture had said respecting it, and of the power of God to effect it. Our Lord then called to their remembrance the passage of Scripture which we have just read; and which we will now consider,

  I.      As establishing the point at issue—

The Sadducees acknowledged only the five books of Moses as of divine authority: and therefore our blessed Lord, passing by the many plainer passages which are contained in the prophetic writings, adduced one from the book of Exodus, which, obscurely indeed, but certainly, contained the doctrine in question—

[God, when he spoke to Moses in the bush, announced himself to him as “the God of Abraham, and of Isaac, and of Jacob.” Now this was two hundred years after the youngest of them was dead: and yet God speaks of the relation to them as still existing. But “God is not the God of the dead, but of the living:” the very title therefore which God assumed, implied that those persons were yet alive. Nor did it less forcibly imply, that their bodies also should be restored to life: for they, as men, consisted both of body and soul; and God was as much the God of their bodies as of their souls; and therefore if their bodies should never rise again, that relation had ceased with respect to their bodies. If it be said, that death had already terminated that relation; I answer, that their bodies were merely “sleeping in the dust” till the morning of the resurrection, when they shall awake to everlasting life; and that, as God was no less their God when they were asleep on their beds, than he was during the day, so is he their God now that they are sleeping in their graves, as much as he ever was, or ever will be. In respect of God, with whom all things, past and future, are ever present, and “who calleth things that be not, as though they were,” they are now alive, seeing that they certainly shall live at the last day.

But the terms here used to designate the Deity, imply, that that these patriarchs had an interest in him, and were partakers of blessings from him. But if their souls were not alive, they inherited no blessing from God; and if their bodies were not to rise, they would only be partially blessed: but they had served God with their bodies as well as with their souls: and therefore their bodies were entitled to a share of that reward which they had looked forward to, and in the prospect of which they had submitted to many hardships and privations: and that God, who had promised to be “their exceeding great reward,” would not deprive them of their expected benefits.

What weight this argment may have with modern infidels, I know not; but it convinced and confounded all the Sadducees; insomuch that “not one of them dared to put any other question to him,”]

Let us proceed to consider the quotation,

  II.      As declaring the believer’s privileges—

All that the passage implied in reference to the patriarchs, it implies in reference to believers in every age. It implies,

  1.      That a relation subsists between God and them—

[The covenant which God made with Abraham was expressly made also with all his spiritual seed. His natural seed, as such, had no part in them: neither Ishmael nor Esau had any share in this covenant: it was confined, in the first instance, to him who was born after the promise; and afterwards to those who, like him, should be born of the Spirit. Amongst these, the true believer is numbered, though he should have no relation to Abraham after the flesh. This is asserted by St. Paul in the plainest terms, and consequently, every believer stands in the very same relation to God that Abraham himself did. Hear this, all ye who believe in Christ; every one of you may adopt the words of David, and say, “O God, thou art my God:” and, in saying this, you may claim all God’s perfections to be exercised for you, as much as ever they were exercised for the patriarchs of old.]

  2.      That covenant-blessings are provided for them—

[In the covenant were conveyed all spiritual and eternal blessings to those with whom it was made: and if we believe in Christ, they all belong to usk. In the present life we have a portion infinitely superior to that of the mere worldling: all that he feeds upon is as husks, in comparison of that heavenly manna which the saints partake of; they have “angels’ food,” “a peace that passeth understanding, a joy unspeakable and glorified.” Whilst “the Egyptians were involved in darkness, the Israelites had light in their dwellings.” But “who can conceive what God hath prepared for them” in a better world? Were they possessed of no better portion than what they have here, he would be ashamed to call himself their God: but St. Paul says, “He is not ashamed to be called their God; for he hath prepared for them a city.” If then we truly belong to Christ, we may adopt the triumphant language of the Apostle, “Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in heavenly places in Christm.”]

  3.      That in the last day these blessings shall be fully and eternally enjoyed—

[Whatever we possess in this world, it is only transient. The believer’s path is not always smooth: he has many trials; and “through much tribulation is his way to the kingdom.” But in heaven he has arrived at a state of unmixed, uninterrupted happiness. There, his soul is at perfect rest. Here, he groans by reason of sin; there, “having awaked up after the perfect likeness of his God, he is satisfied with it.” Here, he has many interruptions to his bliss; there, nothing finds admittance that can for a moment cloud his joyo. Here, he is dependent on others for a good measure of his happiness: but there no connexions can augment his bliss, nor can any operate to the diminution of it. In a word, “he is equal to the angels:” and as the patriarchs are now in the full fruition of that portion, so shall he shortly be, and “sit down with Abraham, Isaac, and Jacob in the kingdom of his God.”]

  From this subject we may LEARN,

  1.      To make a practical use of the Holy Scriptures—

[We should not readily have conceived that such important truths were contained in the words of God to Moses, if our blessed Lord had not unfolded them to our view. But, in fact, there is in all the words of Scripture a depth which we cannot fathom. Of this we are not sufficiently aware; and therefore we content ourselves with a superficial view of them, without exploring diligently their contents. But our Lord teaches us to reflect on what we read: ‘Have ye not read so and so in the Book of Moses?’ and ought you not from thence to have learned such and such truths? ought you not to have drawn from it such and such conclusions? We entreat you then, brethren, to “mark, learn, and inwardly digest” what you read in the Holy Scriptures; and to treasure up the truths contained in them for the instruction, and comfort, and sanctification of your souls.]

  2.      To seek an interest in the Lord Jesus Christ—

[It is in Christ only that we become partakers of the blessings of God’s covenant: “If ye be Christ’s,” says the Apostle, “then are ye Abraham’s seed, and heirs according to the promise.” Till we be united to Christ by faith, we have no part or lot in his salvation. O that all would consider this! O that all would inquire, what evidence they have that they have ever come to Christ aright, and they are really “accepted in the beloved!” Brethren, flee to this adorable Saviour, and lay hold upon him, and cleave unto him with full purpose of heart; and then you may with confidence call God your Father, and say, “This God is our God for ever and ever.”]

  3.      To look forward with joy to the eternal world—

[There will you meet all the glorified saints from Abel to the present hour. Not one of them is lost: God is still their God as much as ever. Dread not death, then, which shall introduce you to their company — — — Nor regret too deeply the loss of pious friends. Think that when you are following their bodies to the grave, their souls are in Abraham’s bosom, feasting at the marriage supper of the Lamb in heaven. What kind of knowledge we shall have of each other then, we know not; but it is probable that, as there are no relative connexions, so neither are there relative partialities; but all will be like the angels of God, filled with love and joy to the utmost capacity of their souls. In one respect indeed, the blessedness of the just is not yet complete: because their bodies are not yet raised to a participation of it; but we may look forward to the morning of the resurrection, when all who have fallen asleep in Christ shall awake unto life, and possess both in body and soul the full and everlasting enjoyment of their God. Brethren, “Comfort ye one another with these words”—]

MCCCCXLIX

LOVE TO GOD, THE GREAT COMMANDMENT

  Mark 12:28–30.

And one of the Scribes came, and having heard them reasoning together, and perceiving that he had answered them well, asked him, Which is the first commandment of all? And Jesus answered him, The first of all the commandments is, Hear, O Israel; the Lord our God is one Lord: and thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind, and with all thy strength; this is the first commandment.

IT is no uncommon thing for those who plainly declare the truth, to be beset by cavillers and objectors. Our blessed Lord, who spake as never man spake, endured continually this contradiction of sinners against himself. He had been captiously interrogated by Pharisees, Herodians, and Sadducees, and had put them all to silence. But he was again attacked by one of the Scribes, who either was, or thought himself, more subtle than any of those who had preceded him, and had already been confounded. It was a matter of controversy at that time whether were the greater, the rites of the ceremonial, or the commandments of the moral, law; and he applied to our Lord to give his opinion on the subject. The question being one of primary importance, our Lord referred to Moses, to whom all the disputants were ready to appeal, and by whose judgment they would consider the case as decided, and told them from him what they must consider as determined on the point.

But this point is of as much importance as ever: and therefore I will endeavour to shew,

  I.      What is the first and great commandment of all—

It is that which stands first in the Decalogue, and is marked with a solemnity peculiar to itself.

There is but one God, who is Lord of heaven and earth—

[The heathen worshipped many gods: and even the better informed amongst them thought that there were two great principles or powers, the one the author of all good, the other the author of all evil. But, in opposition to all such errors, our Lord informed him, that there was One eternally self-existent Being, from whom all other beings emanated and derived their existence: and that, as HE was the One source of all, so he was the Lord and Governor of all, inspecting, controlling, ordering all things both in heaven and earth.

We are not to understand this as militating against the doctrine of a Trinity of Persons in the Godhead. If we so separated these Persons as to make their actions independent of each other, then we should indeed do, what the Jews are ready to impute to us, worship three Gods. But we acknowledge and maintain the unity of the Godhead, as much as they: yet, as God in many passages of Holy Writ has shewn us, that there is in that unity a distinction of persons, one called the Father, the other the Son, and the other the Holy Ghost, and that each of these persons has his own proper office in the economy of redemption, we admit that distinction, and look to each of those Divine Persons to accomplish, in us and for us, his proper office. Still we deny, as strongly as the Jews themselves, a plurality of Gods, and maintain, as Moses has here asserted, “The Lord our God is One Lord.”

In fact, as learned Jews thought that in these words some peculiar mystery was contained, so some of the early Christians thought that they saw in them a strong intimation of the doctrine of the Trinity in unity. But I am always afraid of indulging the imagination upon topics so sacred and mysterious: and therefore I wave all notice of such doubtful matters; and the rather, because that the doctrine of a Trinity of Persons in the Godhead is so clearly and unquestionably revealed in other parts of Holy Writ. I content myself therefore with affirming, that in this passage (to say the least) there is nothing repugnant to it.]

Our duty towards him is, to “love him with all our heart, and mind, and soul, and strength”—

[We are to admit no rival into our bosom. The creature indeed may be loved by us, in subserviency to him; but HE must possess our supreme regards, and be served on all occasions with the utmost energies of our souls. Nothing is for a moment, or in the slightest possible degree, to alienate our affections from him, or in any respect to divide them with him (he will not receive a divided heart): whatever we have of understanding, will, or affections, they must all be employed for him without cessation, without abatement, and to the remotest period of our lives.

This is the duty of every living man, whether under the law, or under the Gospel: The heathen themselves are not exempt from it. The law itself was inscribed on the heart of man in his first creation; and, effaced as it has been by the introduction of sin, it must be again written on our hearts before we can ever behold the face of God in peace. Not even God himself can absolve us from this law: it is universally and unchangeably necessary to be observed by every child of man.]

Having answered the question thus far, I will proceed to shew,

  II.      Why this is called “the first and great” commandment—

It is justly entitled to this honour,

  1.      Because obedience to it was the very end for which all our faculties were given us—

[We possess faculties far superior to any other creature upon earth. We have an understanding, whereby we may know God; a will, whereby we may devote ourselves to him; affections, whereby we may enjoy him; and bodily powers also, whereby we may serve and glorify him. These no other creature on earth possesses. Hence man has been called a religious animal; because he alone has those capacities which fit him for religious exercises. Now for what end were these peculiar faculties conferred upon us? Was it that we might exercise them upon earthly things? On earthly things indeed we may employ them in subserviency to God: but it was in order that we might know him, and serve him, and enjoy him, that they were imparted to us; and, if not so employed, they will ultimately prove a curse to us, rather than a blessing. It were better to have been born idiots or beasts, than to have been endowed with such high faculties, unless we improve them for the honour and glory of our God. Hence then this may well be called “the first and great commandment,” because it is that, for the observance of which all our faculties were conferred upon us.

It may also be called the first commandment,]

  2.      Because, till we obey that, it is not possible that we should obey any other—

[We are told in Scripture, that whatever knowledge we may possess, whatever faith we may exercise, whatever works we may perform, or whatever sufferings we may endure, it will be all of no account whatever, if it proceed not from a principle of love. This is true, even as far as man is concerned; we must have love to him, if ever we would be accepted of God. But much more must we have love to God; because without a regard for his authority, and a zeal for his glory, every thing we do, however good it may be in itself, is a mere selfish act; originating from our own will, and tending to the advancement of our own honour. Love to God is necessary to constitute a religious act; and without it our very best actions are no better than splendid sins.

But further, this may be called the first commandment,]

  3.      Because obedience to it tends to the utmost perfection of our nature—

[If the joints of our limbs were dislocated, they must all be replaced in their sockets before our bodily powers could be restored. So it is with respect to our souls. All our faculties and powers have been deranged by sin, and rendered incapable of those exertions which constitute the duty and felicity of man. But let love to God once pervade them all, and they will all be reduced to order, and enabled to discharge the offices for which they were originally given. The understanding will have its capacity for the comprehension of divine truth renovated and enlarged: the will of itself will turn to every thing which God requires: and the affections will all fix on God as their proper centre, from which neither force nor attraction shall be able to divert them. Love to God will assimilate us to God himself. By “beholding and contemplating his glory, we shall be changed into his image from glory to glory, even as by the Spirit of the Lord.”

Once more: this may be called the first and great commandment,]

  4.      Because by obeying it we shall of necessity be led to obey every other—

[From which of the other commandments would any man who loves God desire to be released? There is not so much as one, that he would wish to have relaxed in any degree. They are all written in his heart; and he longs to have them inscribed there more and more clearly every day he lives. Could he have the desire of his soul, he would have “every thought of his heart brought into captivity to the obedience of Christ.”]

I think we have now seen abundant reason why love to God may well be regarded as “the first and great commandment.”

And now I beg your attention to that solemn admonition with which the command itself, both as published by Moses, and cited by our Lord, is introduced, “HEAR, O Israel!” Yes, HEAR, all of you, my beloved brethren:

“HEAR this,” first, for your instruction, that ye may know to whom alone your allegiance is due—

[As for other gods, there are none that have any claim upon you, or indeed any existence, but in the imaginations of ignorant and ungodly men. There are men indeed who claim an authority over you: but their authority is not their own: it is God’s: and they are only as God’s deputies, to exercise it for him. Between husbands and wives, parents and children, masters and servants, magistrates and subjects, there is a bond of rule on the one part, and of subjection on the other: but the rule must be for God, and the subjection to God: and then only are the reciprocal obligations duly performed, when respect is had to God’s authority and honour in the discharge of them.]

  “HEAR this,” secondly, for your humiliation, that you may see how grievously you have failed in your duty towards him—

[In order to form a right estimate of your character before God, you must bring yourselves to this test, and try yourselves by this commandment. But who can abide this test? Who can find any one action in his whole life that came up to the demands of this holy law? The more we bring our lives to this standard, the more we shall see the extreme deficiency of our best deeds, and the absolute need of crying with holy Job, “Behold, I am vile: I repent and abhor myself in dust and ashes.”]

  “HEAR this,” thirdly, for the elucidating of the Gospel salvation—

[It is a matter of offence to many, that they should be required utterly to renounce all dependence on their own righteousness, and to seek acceptance only through the righteousness of another, even the righteousness which is of God through faith in Christ. But who that tries himself by this commandment, will find so much as one righteous act performed by him throughout his whole life? Yet, in order to salvation, we must possess a righteousness fully commensurate with the utmost demands of the whole law. But where will such a righteousness be found? No where but in the Lord Jesus Christ. Hence then is the necessity for fleeing to him, and laying hold on him, and casting ourselves altogether upon him, and embracing him as all our salvation, and all our desire. Understand this matter well, and the whole Gospel will be as clear as the meridian sun, and as acceptable as it would be to one already in hell.]

  “HEAR this,” lastly, for the regulating of your entire conduct through life—

From the very moment that you turn to God, you must aspire after the attainment here enjoined, and be satisfied with nothing less. And, in order to this attainment, you must contemplate deeply and continually the excellencies of the Divine character, and the innumerable obligations which he has conferred upon you. Above all, you must have impressed upon your minds the wonderful love he has manifested towards you in the gift of his only dear Son to die for you. This will have a constraining influence over your whole man, and will progressively transform you into his blessed image in righteous-and true holiness.]

MCCCCL

LOVE TO OUR NEIGHBOUR

  Mark 12:31.

And the second is like, namely this, Thou shalt love thy neighbour as thyself. There is none other commandment greater than these.

A QUESTION had been put to our Lord, What was the first and great commandment? To this he had answered, “Thou shalt love the Lord thy God.” But, lest the Scribe should overlook his duties towards his neighbour, and plead perhaps the answer of Jesus as sanctioning such conduct, our Lord reminded him that there was another commandment, similar to that which he had already mentioned; namely, “Thou shalt love thy neighbour as thyself.”

In discoursing upon this commandment, we shall shew,

  I.      What is the meaning of it—

Self-love is generally represented as a base affection of the mind; and doubtless it is so, as it exists in fallen man; because it is always inordinate, and excessive: but, as it existed in the heart of Adam in Paradise, it was a good disposition, and absolutely necessary for his well-being. It has even now its legitimate exercise; and when directed to its proper objects, and confined within its just bounds, it deserves our approbation, and affords a correct standard for our love towards others.

Agreeably to this idea, we should shew an affectionate regard to our neighbour,

  1.      In relation to his temporal welfare—

[If we were labouring under any bodily disease, or misfortune of any kind, we should wish our neighbour to sympathize with us, and if possible to relieve us. Such regard then should we shew to his person, participating his joys and sorrows, and, like the good Samaritan, exerting ourselves to the utmost for his good — — —

Towards his property also we should maintain the same disinterested regard. We would not that another person should “wrong or defraud us in any matter:” we should wish to find in all his dealings the strictest integrity. Such then should be our conduct in all our intercourse with him. We should take a lively interest in whatever relates to him, and rather suffer wrong ourselves, than commit the smallest trespass upon him— — —

We should extend our concern also to his character. We are extremely hurt if others take up prejudices against us, and listen to vague reports, and even by true representations lower us needlessly in the estimation of our fellow-creatures. We should therefore be candid in the construction which we put upon his actions; and be ever ready to cast a veil over his infirmities: we should “hope and believe all” the good of him that circumstances will admit ofd — — —

We should consult as much as possible his peace and happiness. There are innumerable ways in which others may grieve us without speaking any thing false, or doing any thing palpably unjust: and there are many ways in which they may promote the comfort of our minds. And there is no one who would not wish to see a benevolent disposition exercised towards him. Such then is the spirit which we should maintain towards others: we should seek our happiness in making others happy; and if necessitated to grieve them for their good, we should feel no rest in our own minds till it was restored to theirs — — —]

  2.      In relation to his spiritual welfare—

[Men, it is true, have but too little concern about their own souls: and therefore we must speak of the self-love that ought to exist within them, rather than of that which actually does exist. Suppose then a number of persons to be sensible of the value of their souls, and to be earnestly desirous of obtaining mercy; would they not wish that one, whom they thought capable of instructing them, should labour to promote their eternal interests? Would they not wish that he should cheerfully endure reproach, or indeed even risk his own life, in order to effect their everlasting salvation? Such then is the concern we should express for the salvation of others; we should “greatly long after them in the bowels of Christ;” we should “gladly spend and be spent for them, even though the more we loved them the less we were lovedg:” if we had a prospect of being “offered upon the sacrifice and service of their faith, we should consider it rather as a ground of congratulation and joy,” than of sorrow and condolence: yea, we should actually, if called to it, “lay down our lives for the brethreni.”

It appears indeed, at first sight, that the love here inculcated, is to be confined to those of our own community: but other passages in the same chapter prove, that it is to be extended even to strangersl; and our Lord’s illustration of it shews, that it must reach even to our enemies.]

Having, though very imperfectly, ascertained its meaning, let us proceed to inquire,

  II.      Wherein it resembles the foregoing commandment—

It is like the former,

  1.      In extent—

[The duty of loving God comprehends every action, word, and thought that relate to God: and as the first four commandments are contained in that, so every thing relating to our neighbour is included in the love which we should bear towards him. St. Paul enumerates not only the prohibitions of adultery, or murder, or theft, or perjury, as implied in this commandment, but even that prohibition which relates to the inmost emotions of the soul, “Thou shalt not covet.” There is not a disposition of the mind towards our neighbour, which is not either a violation of this commandment, or a positive compliance with it — — —]

  2.      In excellence—

[What can be more excellent than love to God? It is the brightest ornament and perfection of our nature. Such is also the love of our neighbour. View it as it manifested itself in the Apostle Paul; and contrast the exercises of his mind with the selfishness which obtains in the world: how beautiful the one! how deformed the other! Let us only suppose all persons as studious to advance the interest of others, as they are to promote their own: let us suppose them as kind, as candid, as forbearing, as forgiving towards others, as they would wish others to be towards themselves: what a world would this be! it would be a very heaven upon earth — — — Truly, the commendation bestowed upon a compliance with this commandment, amply attests the mind of God respecting it — — —]

  3.      In importance—

[Without the love of God, all that we can possess is of no value. The same also may we say respecting the love of our neighbour. On it, no less than on the former, do the law and the prophets depend: without it, all our pretences to the love of God are vain. We may have the most eminent gifts, and appear to exercise the most distinguished graces, and after all be “nothing” in the sight of God, if we be not under the influence of this Divine principler. By this we fulfil the law; and therefore the want of it must constitute us transgressors of the deepest die — — —]

  We may LEARN from hence,

  1.      How much we need a Saviour—

[Ignorant people not only reject the Gospel, but cut off also one half of the law, omitting what relates to God, and retaining only the duties of the second table. But we will suppose for a moment, that our duty to God is of no consideration; and that our duty to our neighbour comprehends all that we need regard; yet who will venture to rest his hopes upon this ground, that he has fulfilled his duty? Ah! we must be ignorant indeed, if we do not see that we have violated this commandment every day of our lives, and that “our mouths must be stopped as guilty before God.”

Put away then, my beloved brethren, your delusive hopes; and look for mercy through the merits of Him who fulfilled the law for you. It is through his vicarious sufferings that your selfishness must be pardoned; and through his obedience alone that you must find acceptance with Godu.]

  2.      How we may best approve ourselves to him who has become our Saviour—

[The fulfilling of this law is that which Christ regards as the most acceptable expression of our regard for Him. He has enforced it by new motives, and exemplified it in a new manner, and has taught us to consider our obedience to it as the best evidence of our sincerity. Behold, then, ye professors of religion, what ye have to do: get your self-love mortified, and your love to others strengthened and increased. Get your hearts enlarged towards enemies as well as friends (“for if ye love your friends only, what do ye more than others?”), and “let your love to them be without dissimulation.” There is indeed a peculiar love due to “the household of faith;” but though it should be superlatively exercised towards them, it should not be confined to them exclusively. Every human being should have an interest in your regards; and towards all, you should do as you would be done unto. Let this be the invariable rule of your conduct; so will you adorn your holy profession, and glorify your Father that is in heaven.]

MCCCCLI

EXCELLENCE OF THE MORAL LAW

  Mark 12:32–34.

And the Scribe said unto him, Well, Master, thou hast said the truth: for there is one God, and there is none other but he: and to love him with all the heart, and with all the understanding, and with all the soul, and with all the strength, and to love his neighbour as himself, is more than all whole burnt-offerings and sacrifices. And when Jesus saw that he answered discreetly, he said unto him, Thou art not far from the kingdom of God.

IT is the Christian’s duty to be ready at all times to “render a reason for the hope that is in him, with meekness and fear.” But there are some situations wherein this is extremely difficult. If a person obviously come only to cavil, we cannot but be pained on his account; and we are apt to feel a degree of irritation also on our own. But we ought to be much on our guard against the smallest degree of asperity, lest we increase the prejudices which we should labour to subdue. It is true, we have not in such cases much prospect of success: but we learn from the instance before us, that we ought not to despair.

It was a question much agitated amongst the Jewish doctors, What was the first of all the commandments; whether that relating to circumcision, (whereby they were admitted into covenant with God,) or that which respected sacrifices, (whereby they obtained acceptance with God,) or that about the Sabbath, (whereby they honoured God in a more especial manner,) or that respecting their phylacteries, (whereby they kept up the daily and hourly remembrance of God in their minds; for on their phylacteries, or borders of their garments, they wrote passages of the law,) or finally, whether the moral law were not superior to the ceremonial altogether? The Scribe who proposed this question to our Lord, though less captious than those who had preceded him, was under the influence of an improper spirit: yet our Lord returned to him, as he had done to all the others, a plain and incontrovertible answer, and thereby not only convinced his judgment, but in a very considerable degree conciliated his esteem, and disposed him for receiving further information.

The answer which our Lord gave to him has already been considered. That which we are now to attend to, is the Scribe’s reply; which naturally Suggests to us the following observations:

  I.      That the great practical duties of the law are supremely excellent—

The Scribe, not contented with the commendation bestowed upon the commandments by our Lord, gives them a decided preference to all the most sacred institutions of the Mosaic ritual: and in this he was perfectly correct: for, however excellent they were in their place, the love of God and our neighbour are of infinitely greater value.

  1.      The great practical duties of the law are good for their own sake; whereas the institutions of the ceremonial law were good only as means to an end—

[We must by no means depreciate the “burnt-offerings and sacrifices;” because they were the appointed means of reconciliation with God; they directed the attention of men to the great Sacrifice which was in due time to be offered; and they prepared the world for the coming of Christ. But still they had no intrinsic excellence: if separated from the ends of their institution, the blood of bulls and of goats was of no more value than “the cutting off a dog’s neck, or the offering of swine’s blood.”

But the love of God and our neighbour is really of inestimable value: it is the appropriate exercise of our faculties; and, if carried to the extent that is enjoined in the commandments, it would be an anticipation of heaven itself— — —]

  2.      The great practical duties of the law can be performed only by a renewed heart; whereas the institutions of the ceremonial law may be performed by the most abandoned of mankind—

[A wicked Balaam could offer sacrifices in abundance: but who can put forth all his intellectual and active powers in love to God and man? None, but he who has been renewed by the Spirit of God. It is not possible for an unregenerate man to offer such sacrifices as these: they are far too high, too pure, too spiritual: he may easily burn upon an altar the bodies of slain beasts; but he cannot “present his own soul a living sacrifice to God;” he cannot have that inflamed with the fire of divine love, unless he be regenerate and created anew in Christ Jesus — — —]

Respecting the practical duties of the law, we may farther observe,

  II.      That they are such as must commend themselves to the conscience of every candid inquirer—

To those who are blinded by prejudice and passion, the words of truth and soberness appear as folly and madness. But, as our Lord’s answer constrained the Scribe to confess that he had spoken truth, so must it prevail over every one that has a mind at all open to conviction. Let any one bring the great practical duties of the law to the test; let him propose as severe a test as he will; and we will venture to affirm, that the more they are scrutinized, the more excellent will they appear.

  1.      Are they reasonable?—YES.

[What can be more reasonable, than that we should love Him who is infinitely lovely, and who has so loved us as even to give his only dear Son to die for us? — — —]

  2.      Are they conducive to our happiness?—YES.

[Wherein does the happiness of heaven consist, but in the exercise of love? Conceive of the whole heart, and mind, and soul, and strength being occupied in love to God; and our neighbour being in all respects loved as ourselves, and treated by us in every thing, as in a change of circumstances we should wish him to treat us; must we not be happy? With every bad passion so subdued, and every Divine affection so exercised, we say again, could we fail of being happy? — — —]

  3.      Are they perfective of our nature?—YES.

[The want of love is that which debases us even lower than the beasts that perish. “The ox knoweth his owner, and the ass his master’s crib:” but we, with all our advantages, are blind to the highest excellency, insensible of the greatest obligations, and regardless of our best interests. No words can describe the full malignity of such a state. But let a principle of love possess our souls, and it instantly refines all our feelings, regulates all our dispositions, and transforms us into the very image of our God — — — More cannot be said in confirmation of this truth, than what St. John hath said, “God is love: and he that dwelleth in love dwelleth in God, and God in him.”]

  4.      Are they instrumental to the honouring of God—YES.

[We know of no other way in which God can be honoured; because these two commandments comprehend the whole of our duty. But by abounding in a regard to these, we may, and do, honour him. This our Lord has plainly declared; “Herein is my Father glorified that ye bear much fruit.” By the preaching of his word, his name is known; but it is by the practical effects of that word upon the hearts and lives of his people, that his image is reflected, and the efficacy of his grace displayed — — —]

A candid mind, we have said, must acknowledge the excellency of duties which are capable of standing so severe a test: and, for the encouragement of such candour, we observe,

  III.      That an approbation of them argues a state of mind favourable to the reception of the Gospel—

When there is a readiness to approve the boundless extent of these commandments, there must of necessity be,

  1.      An openness to be convinced of our lost estate—

[It is an ignorance of the spirituality of the law, that causes men to deny their desert of God’s wrath and indignation. They think that a very small degree of love to God, and a very partial regard to their fellow-creatures, is the whole of their duty: and, if they have not violated the commandments by some gross and flagrant transgression, they imagine, like the Rich Youth in the Gospel, that they “have kept them all from their youth up.” But let a person once acknowledge it his bounden duty to love God with all his heart, and all his understanding, and all his soul, and all his strength, and to love his neighbour in all things as himself, and he can no longer resist the conclusion, that his whole life has been one continued act of sin; for there has not been one day, one hour, one moment, wherein the frame of his mind has perfectly corresponded with the demands of the law. It was such a view of the law that made Paul confess himself a lost sinner, under a sentence of eternal condemnation; and was the first thing which overcame his aversion to the Gospel.]

  2.      A willingness to embrace the offers of salvation—

[This necessarily follows from the former. A man, who feels himself perishing, cannot despise an offer of deliverance. One who had not committed homicide, might view a city of refuge with indifference; but one who saw the pursuer of blood close upon him, would flee to it with all his might — — —]

  3.      A readiness to receive and improve the aids of God’s Spirit—

[No one can view the “exceeding breadth of these commandments,” without feeling the impossibility of keeping them by any strength of his own. While he thinks the law extends no farther than to the outward act, he supposes himself capable of performing all that is required: but when he sees that it reaches to the heart, he is easily persuaded, that he needs the agency of God’s Spirit to qualify him for a due discharge of his duty. He therefore will be glad to hear that God has “promised the Holy Spirit to them that ask him.” He will think it no indignity to stand indebted to a Divine agency: on the contrary, while his approbation of the commandments inclines him to obey them, he will thankfully accept the proffered influences of the Spirit, and rejoice in the prospect of being “able to do all things through Christ who strengthened him.”]

These things necessarily resulting from a just knowledge of the law, and being the characteristic marks of those who embrace the truth, they must needs be also good preparatives for the reception of the Gospel.

[Such was our Lord’s judgment in reference to the Scribe, when he had heard his approbation of the moral law. And to every one who manifests such a disposition, we may say with our Lord, “Thou art not far from the kingdom of God.”]

  We shall now CONCLUDE with a word,

  1.      Of caution—

[Surely they who indulge prejudices against the truth, and cavil at the Gospel instead of embracing it, should well consider how awful their condition is: for if one who, like this Scribe, yields to conviction, and acknowledges that conviction before his ungodly companions, and exposes himself thereby to shame and reproach for conscience’ sake, may yet be only near to the kingdom of God, and not a partaker of it, what must be the state of cavillers, and of those who reject the truth?

They also who approve of the truth in their hearts, and shew a decided regard for those who preach or profess it, should take care not to rest in such a state. For to what purpose is it to be “not far from the kingdom of God,” if they be not after-wards brought into it? To what purpose is it to be “almost Christians,” if they do not become such altogether? To what purpose is it to have “a name to live,” if yet they continue “dead?” The Wise Virgins only, who had oil in their lamps, were admitted to the wedding-feast; the others who had the lamps without the oil, the appearance but not the reality of grace, were excluded from it. Alas! what a mortification must it be to such in the eternal world, to find that once they were not far from the kingdom, but that, after all, they fell short of a participation of it; that they dropped into hell, as it were, even from the gate of heaven! O! I would most earnestly caution you against sleeping in such imminent danger, and against resting in any thing short of a thorough conversion.]

  2.      Of encouragement—

[We trust there are many who, when they hear the demands of the law, and the declarations of the Gospel, are ready to say, “Well, Master, thou hast said the truth.” To such then we would address ourselves in the most encouraging terms; ye “are not far from the kingdom of God.” Only go on a little further, and you will be brought effectually into the kingdom. Seek to know the way of God more perfectly. Make your inquiries, if you will, provided you make them in a candid spirit. But endeavour to improve all opportunities of instruction. The word of God to you is, “Then shall ye know, if ye follow on to know the Lord.” Be thankful for the light ye enjoy, and for the smallest disposition to improve it. Take heed, however, that your knowledge lead you to Christ, and produce suitable effects upon your hearts and lives: so will you become members of Christ’s kingdom on earth, and finally be partakers of his heavenly kingdom.]

MCCCCLII

NOT FAR FROM THE KINGDOM OF GOD

  Mark 12:34.

And when Jesus saw that he answered discreetly, he said unto him, Thou art not far from the kingdom of God.

OUR blessed Lord has given us this caution: “Give not that which is holy unto dogs, neither cast ye your pearls before swine.” But, in following this suggestion, we must be careful not to judge precipitately, but to give to every one an opportunity, at least, to manifest the real dispositions of his mind. Such was our Lord’s conduct, in relation to the different descriptions of persons who conversed with him. There came to him many who sought only to ensnare him, and “catch him in his words.” They, however, put on an appearance of sincerity, and addressed him with great respect: and therefore, notwithstanding he saw through their design, he answered the questions which they proposed to himd. After he had put both the Herodians and the Sadducees to silence, a Scribe from among the Pharisees, with no better intention than the former, put a question to him, though of a less ensnaring kind. This person seems to have been instigated by others, rather than to have followed the bent of his own mind: and the benefit of returning a courteous answer, even to captious inquiries, now strikingly appeared; for he was convinced by the instruction he received; and by shewing the docility of his own mind, he elicited from our Lord that gracious testimony, “Thou art not far from the kingdom of God.”

It shall be my endeavour,

  I.      To confirm the declaration of our Lord—

The question asked by the Scribe was, “Master, which is the great commandment in the law?” Our Lord replied, That it was that which enjoined us to “love God with all our heart, and mind, and soul, and strength: and that the second was like unto it, namely, Thou shalt love thy neighbour as thyself.” In this answer the Scribe fully acquiesced; and thereby he shewed, that “he was not far from the kingdom of God.”

Now, observe what his acquiescence implied. It indicated,

  1.      Knowledge—

[This was a knowledge which was by no means common amongst the Scribes and Pharisees at that day. They laid a very undue stress upon outward rites and ceremonies; and upon circumcision in particular, (as many amongst ourselves do upon baptism,) as though that were of itself sufficient to secure a man’s acceptance with God. The having of Abraham for their father, was, in their estimation, a sure title to heaven; whilst an obedience to the moral law was with them only a secondary concern. This Scribe, however, was better instructed. He saw that the requirements of the moral law were of primary and indispensable obligation; and that, without an obedience to them no person could have a well-grounded hope of God’s favour.

Now then I say, that this degree of knowledge, deeply fixed in the mind, and openly avowed, is an excellent preparation for the kingdom which our blessed Lord came to establish upon earth. Where this measure of light exists in the soul, we cannot but hope that it shall be so augmented by the Gospel, as ultimately to guide a man into the way of peace.]

  2.      Candour—

[Our blessed Lord had silenced the former querists; but he had not so convinced them, as to elicit any approbation of his sentiments. They were too full of prejudice to make any such acknowledgment; and would have been glad enough to justify their own views, if they had known what reply to make. He, on the contrary, was open to conviction: he would not reject knowledge, because of the person by whom it was imparted; nor would he close his eyes, or shut his ears, because his instructor was a man hated and despised: he would receive truth from whatever quarter it came; and entertain it in his mind without jealousy and without fear.

What if the Gospel which we preach were so heard; and truth were thus freely suffered to make its way to the heart? Verily the kingdom of God would be far more enlarged amongst us, than ever it has yet been. And the same may be said of every place under heaven, where the Gospel is faithfully administered.]

  3.      Piety—

[There was not in this Scribe a mere acquiescence in the truth proposed to him, but a most cordial approbation of it. He dilates upon our Lord’s words with evident pleasure; and adds to them, what was not necessarily required, a declaration, that those two commandments, of the supreme love to God, and of loving our neighbour as ourselves, were “more than all whole burnt-offerings and sacrifices.” Now this was in the very teeth of all that the Pharisees maintained. There was among them, and there exists to a vast extent amongst ourselves, an idea, that if a man were punctually observant of all the rites and ceremonies of religion, he must of necessity be in a good state before God. But this Scribe justly sets down the outward observances of religion as of no account, if the person performing them be not animated by love to God and man. Rites and ceremonies are of no value, but as means to an end: whereas love is of infinite value, for its own sake: it is a conformity to God: it is the image of God upon the soul of man.

Now this the Scribe both saw and felt: and, wherever such a feeling is, verily the man may well be said to be “not far from the kingdom of God.”]

Taking, then, our Lord’s declaration as unquestionably true, I will proceed,

  II.      To found upon it some salutary advice—

I will address myself,

  1.      To those who answer to this character—

[There are many, and doubtless many here present, in whom is found a good measure of knowledge, and candour, and piety; whilst yet the best that can be said of them is, that “they are not far from the kingdom of God.”

It will be asked, of course, What are the defects of this character? and what needs to be superadded to it, in order to bring a man fully into the kingdom of God? I answer, There must be in him these three things: first, a sense of his undone state, on account of having violated this law; next, a dependence on the Lord Jesus Christ, as having fulfilled this law for us; and, lastly, a determination of heart, through grace, to fulfil it ourselves. Without the first of these, a broken and contrite spirit, whatever be a man’s other qualities, he is not yet upon the threshold of God’s sanctuary. Without the next, that is, faith in our Lord Jesus Christ, he has not knocked at the door; for “Christ is the door, through which alone any man can enter in.” And without the last, obedience to God’s commands, whatever his profession be, it is clear that he has not entered in at that door: for if he had, his faith would be demonstrated by his works.

Now, then, to the regular and well-disposed part of you, I would affectionately offer this advice: Take it not for granted that you are right before God; but weigh yourselves in the balance of the sanctuary, and search wherein it is that you are found wanting. Religion does not consist in knowledge nor in candour, nor in what I have ventured to call piety; by which I mean, an approbation of what is good: it consists in a thorough conversion of the soul to God, in a way of deep penitence, and simple faith, and unreserved obedience: and till these be found in you really, deeply, abidingly, you are not really partakers of the kingdom of God. You may be “not far from it;” but you are not in it; nor do the blessings of it belong to you. I pray you, mistake not the appearance of religion for the reality; nor ever rest till you have attained a clear, decisive evidence that you are indeed the Lord’s.]

  2.      To those who have not even attained this character—

[How many are there that are yet full of ignorance, and prejudice, and aversion to the truth! — — — What, then, must I say of you? Can I administer to you the encouragement which our Lord gave to the inquiring Scribe? Must I not rather say, that you are far from the kingdom of God? and if you are far from that kingdom, consider, I pray you, to what kingdom you are near; even to the kingdom of darkness, the kingdom of the wicked one? I grieve to suggest to any of you so painful a thought: but I appeal to you, whether your state be not one of extreme danger: for if, whilst possessing all that this Scribe possessed, you may yet have no part in the Gospel kingdom, it surely becomes you to tremble at your state, and to cry mightily to God, if peradventure you may at last find admission into it, and be saved for ever. Possibly this counsel may be neglected by you, as that of Christ was by the Pharisees of old. But judge ye in what light they now view their past obduracy. But their weeping now is of no avail. I pray God that you, my brethren, may now improve the opportunity afforded you, and may seek the Lord whilst he may be found, and call upon him whilst he is near.]

  3.      To those who are really admitted into the Redeemer’s kingdom—

[See how to act towards those who are yet without. “Be always ready to give to every one that asketh you a reason of the hope that is in you with meekness and fear.” And be particularly careful to encourage good appearances wherever you may find them. Our blessed Lord, looking upon the Young Man in the Gospel, “loved him;” notwithstanding he knew, that, when his professions should be put to the test, they would be found delusive. And this is to be a pattern for us. What if our Lord, who knew the design of this Scribe, had given him a repulse at first, instead of answering his question? The man would have been hardened in his wickedness; instead of being, as we would fondly hope he was, brought effectually into the kingdom of God. Learn, then, tenderness towards such characters; and “instruct in meekness them that oppose themselves; if God peradventure may give them repentance to the acknowledgment of the truth; and they may recover themselves out of the snare of the devil, by whom they are led captive at his will.”

At the same time, shew to all around you what it is to be really partakers of Christ’s kingdom. Shew by your life and conversation what the character of his subjects is; and seek to be daily growing in a meetness for that kingdom which awaits you at your departure hence. Determine, through grace, that “having a promise of entering into God’s rest, nothing shall induce you to come short of it.” Think what a terrible disappointment it must be to any soul to find itself not far from the kingdom of God, and yet not in it; and to fall from the very gates of heaven into the bottomless abyss of hell. Determine, I say, that nothing shall divert you from your course, or retard you in it: but that, with God’s help, you will “so run as to obtain the prize.”]

MCCCCLIII

THE WIDOW’S MITE

  Mark 12:41–44.

And Jesus sat over against the treasury, and beheld how the people cast money into the treasury: and many that were rich cast in much. And there came a certain poor widow, and she threw in two mites, which make a farthing. And he called unto him his disciples, and saith unto them, Verily I say unto you, that this poor widow hath cast more in than all they which have cast into the treasury: for all they did cast in of their abundance; but she of her want did cast in all that she had, even all her living.

THE morality of the Gospel is applauded by most: yet there are few who do not, by their explanations and comments, deprive it of half its excellence. The “turning of the left cheek to him who has smitten us on the right;” the “surrendering of our cloak to him who has already taken away our coat;” the “forgiving of an offending brother, not only seventy times, but seventy times seven;” these, and other precepts of a sublime import, are reduced to little more than an abstinence from revenge; so anxious are men to reduce the Scripture to their own practice, rather than to elevate their practice to the standard of God’s word. The same would be done in reference to the great duty of liberality; but happily an example is set before us which cannot possibly be explained away. Had the conduct of this poor widow been merely set forth in a way of precept, instead of being exhibited in actual life, it would have shared the fate of those other precepts, and have been pared down to a general commendation of self-denying charity. But here is no opportunity afforded us for talking about Eastern metaphors, and figurative expressions; here is a plain simple fact, decidedly approved by Him who cannot err; and consequently, it may be regarded as an illustrious example, which, as far as we may be in similar circumstances, we shall do well to follow.

Let us consider,

  I.      Our Lord’s commendation of the widow—

[In the temple there was a treasury, where all who felt their hearts disposed to make a voluntary offering to the Lord, were enabled to do it: and the money so collected was expended in the service of the sanctuary, either in sacrifices that were to be offered, or in the wood, and salt, and other things necessary for the offering of them. Depraved as that generation was, the custom of contributing freely for these purposes very generally prevailed: it seems, that “the people” in general, and not merely a few liberal individuals, “cast in” their contributions. Many that were rich contributed largely: but a poor widow, who possessed only a single farthing in the world, gave that, even “all her living.”

Now it may well be doubted whether there be a man upon earth who would not have disapproved of this act, if our Lord himself had not expressly commended it: they would have blamed it as unnecessary, as useless, as presumptuous: unnecessary, because God could not require any offering at the hands of one who was so indigent; useless, because a farthing towards the expenses of the temple was literally no more than a drop in the ocean; and presumptuous, because to cast away her all, was to tempt God, and to expect a further supply from him, when she was throwing away the supply he had already afforded her.

But our blessed Lord took pains, (if we may so speak,) to express his approbation of it. “He called his Disciples to him,” to inform them of it, and to declare to them his sentiments respecting it. We do not apprehend that he knew the circumstances from any conversation he had had with her: he had no need to be informed by others, because he himself was omniscient: and he declared without hesitation, that this donation of hers, small as it might appear, and highly indiscreet, was indeed both great and good: it was great, inasmuch that it exceeded all the accumulated presents of the rich who had contributed; since they had only given a part of their property, “out of their abundance;” whereas “she, of her want, had given all that she possessed, even all her living:” it was also good, because she had given it with a single eye to the glory of God; and God, who knew the motive by which she had been actuated, accepted it as “an offering of a sweet-smelling savour.”]

Let us now turn our attention to,

  II.      The instruction to be gathered from it—

Among many other lessons we may learn from it,

  1.      How to estimate charity—

[We are apt to estimate it by the amount that is given on any occasion: but this affords no proper criterion for judging of real charity: that must be judged of, first, by the proportion which the donation bears to the ability of the donor; and, next, by the disposition and design of him that gives it. Donations that are large in the actual amount, may yet be small, when taken in connexion with the donor’s opulence: whilst the smallest gifts, as in the instance before us, may be truly great, on account of the indigence of him that bestows them. This is told us by St. Paul, who says, that “God accepts them according to that a man hath, and not according to that he hath not a:” if only there “be willing mind,” the amount of the gift makes no difference in his eyesb. That which gives every thing its chief value is, its being done with an unfeigned desire to please and honour him. Without that we may give all our goods to feed the poor, and yet have not one atom of that charity which will be approved of our God.]

  2.      How to practise it—

[Much was there in the conduct of that poor widow that is deserving of imitation. We should dispense our charity secretly. We are well assured, that there was nothing of ostentation in her upon this occasion; else our Lord would not have bestowed such commendation upon her. She wanted none to be spectators of her liberality; it was sufficient for her that God was privy to it. Thus “our left hand should not know what our right hand doeth.” There are occasions indeed, when, for the sake of example, it is necessary that our liberality should be known: but, when that is not the case, we should rather affect privacy, and be satisfied with approving ourselves to God.

We should also dispose of our money cheerfully. She needed not to be urged to it: she was happy in serving God: and doubtless, instead of imagining him indebted to her for any service she could render, she considered herself infinitely indebted to him for the disposition he had given her.

We should also impart liberally of what we possess. If any be disposed to set aside her example as singular, and not intended for our imitation, we appeal to similar conduct in the Churches of Macedonia; where, in the midst of deep poverty, they abounded unto the riches of liberality; and gave, not only according to their power, but even beyond their power, being willing of themselves, and praying the Apostle with much entreaty to be the distributor of their alms. We may indeed be foolishly prodigal in giving where the occasion does not require it: but, if we have really an eye to the honour of God, we need fear no excess. Many may proudly talk of giving their mite; but we shall not find many that will really do it: but the more we can deny ourselves for God, the more acceptably shall we serve him.]

  3.      How to act on the present occasion —

MCCCCLIV

THE DUTY OF WATCHFULNESS ENFORCED

  Mark 13:32–36.

But of that day and that hour knoweth no man, no, not the angels which are in heaven, neither the Son, but the Father. Take ye heed, watch and pray: for ye know not when the time is. For the Son of Man is as a man taking a far journey, who left his house, and gave authority to his servants, and to every man his work, and commanded the porter to watch. Watch ye therefore: for ye know not when the master of the house cometh, at even, or at midnight, or at the cock-crowing, or in the morning: lest coming suddenly he find you sleeping.

ON different occasions, but especially at the close of his life, our Lord taught his Disciples to look forward to a future period, when he would assuredly come again. He specified two objects for which he would come; the one was, to destroy Jerusalem; and the other, to judge the world: and, inasmuch as the former of these advents was typical of the other, he blended them both together, and thereby raised in them an expectation that they should take place at the same time. The truth is, that though the one was accomplished within forty years, and the other, notwithstanding almost eighteen hundred years have already past, remains yet to be accomplished at some distant and unknown period, they are both equally present in the mind of God, “with whom a thousand years are as one day, and one day as a thousand years.” And it is also true, that the day of death is to every man, in effect, as the day of judgment: so that the union of the two periods in their minds, notwithstanding their distance from each other, was strictly just, as it respected God, and highly salutary as it respected them. Not but that our Lord did make a clear distinction between the two periods: for in ver. 30, he says, “This generation shall not pass till all these things (relative to the destruction of Jerusalem) be done; and then, in a way of contrast, he adds, “But of that day and that, hour, namely, the Day of Judgment, knoweth no man.” It is in reference to this latter period that he speaks in the words of our text; in discoursing on which we shall consider,

  I.      The duty inculcated—

Watchfulness and prayer are often united in the Holy Scriptures as duties of the first importance. In themselves they are different; but in their exercise they are inseparable: neither would be of any avail without the other: prayer without watchfulness would be hypocritical; and watchfulness without prayer, presumptuous. We shall therefore combine the duties, as though it had been said, Watch in the exercise of prayer. And that we may yet further simplify the subject, we shall not enter into a detail of particulars, but rather follow the general ideas of our text; and shew,

  1.      What we should watch and pray against—

[Here we must include every thing which has a tendency to lull us asleep. We see how intent men are on all the things of time and sense: the lust of the flesh, the lust of the eye, and the pride of life, so occupy them, that they find no time nor inclination for spiritual concerns — — —

Against these then we should “watch and pray:” we should watch, to prevent them from gaining an ascendant over our hearts; and cry mightily to God to keep us from yielding to their influence. Seeing how the whole world is led captive by them, we should tremble for ourselves; and day and night intreat God rather to leave us destitute of all earthly things, than to give us over to the love of them, or suffer them to deprive us of eternal happiness — — —]

  2.      What we should watch and pray for—

[To be found ready, at whatever moment our Lord shall call for us, should be the one object of our ambition. With this view, we should seek to be found in Christ, not having our own righteousness, but that which is of God through faith in Christ. Not content with a general hope of acceptance through Christ, we should wash our every sin, yea our every duty also, in the fountain of his blood, which must cleanse us from the “iniquity even of our holiest actions.” We should seek also to “be renewed in the spirit of our minds,” and to be transformed into “the image of our God in righteousness and true holiness.” No attainments should ever satisfy us: if we were as holy as Paul himself, we should, like him, “forget the things that are behind, and reach forward towards that which is before.” With a view to progressive holiness, we should carefully “abide in Christ,” “living by faith on him,” and receiving daily out of his fulness grace for grace: assured, that without him we can do nothing, but through him shall be enabled to do all things. In a word, we should seek to be ever ready to meet our God; yea, to be “looking for, and hasting unto the coming of that day,” when we shall be summoned to his tribunal, and receive our eternal doom — — —

For the attainment of this happy frame of mind, we should be watching our progress in the Divine life, and praying day and night to God to perfect in us the work that he has begun — — —]

Let us next attend to,

  II.      The considerations with which it is enforced—

These may be comprehended in the two following:

  1.      The uncertainty of the time when our Lord shall call us—

[The time of the general judgment is unknown to the holy angels; nor was it revealed even to the Messiah himself for the purpose of communicating it to us. And there was good reason why it should be concealed; because if it had been represented as at a great distance of time, men might have become secure; whereas the idea of its speedy arrival tended to quicken all to holy exertion. In like manner the uncertainty of the time of our death has a very salutary effect; since it necessitates us to be always ready. The idea of a man going a long journey, and leaving his servants their appointed work, and ordering them to expect him every moment till they see him, justly illustrates this point. There is not a moment of our lives when we may sit down secure. The night was divided into four watches, which terminated at evening, at midnight, at the cock-crowing, and in the morning. Now at no one of these periods are we sure that we shall not be summoned into the presence of our God.

What a consideration is this to enforce the duty in our text! Who that reflects one moment on the possibility of his being called this night to the judgment-seat of Christ, must not desire to be found in the exercise of watchfulness and prayer? — — —]

  2.      The awfulness of being found in a sleeping state—

[In the parable of the Ten Virgins we are informed what we must assuredly expect, if we indulge in careless security; we shall be shut out from the marriage-supper of our Lord, and be “cast into outer darkness, where is weeping and gnashing of teeth.” It will be to no purpose to plead, that we were not engaged in any wicked projects. We were “slothful servants,” and therefore are justly regarded as “wicked:” we were unprepared, and therefore are justly cut off from all further opportunity to prepare for our great account; we treated heaven with contempt, and therefore we are consigned to the miseries of hell — — —

Who that contemplates these tremendous consequences, must not determine with God’s help to watch and pray through the whole remainder of his days? — — —]

  Our Lord’s concluding admonition, “What I say unto you I say unto all, Watch,” will lead us to ADDRESS some different descriptions of persons:

  1.      The old—

[Is so much of your time gone, and will you not improve the remainder? — — —]

  2.      The young—

[What security have you against death, that you should delay so necessary a work? — — —]

  3.      The afflicted—

[God sends you afflictions on purpose to awaken you from your slumbers, and to stir you up to heavenly pursuits: What an aggravation will it be of your guilt, if these dispensations pass away unimproved!]

  4.      The backslidden—

[What an awful thing is it, that, instead of having advanced in the Divine life, you have lost in a good measure the life which you once had! Attend to God’s admonition to the Church of Sardis, lest he execute upon you the judgment that he threatened to inflict on them — — —]

  5.      The more steadfast Christian—

[Experience proves that the exhortation to “watch” is not less necessary for you than for others. How many who are on the whole pious, grieve, by their unwatchfulness, their Divine Master! Be on your guard against such a slothful way of seeking him as his Bride was found guilty of; nor think to justify your sloth by such frivolous excuses as were urged by herd. If you act like her, like her you will reap the bitter fruits in the hidings of his face. To you then no less than to others I would say, “Sleep not as do others, but watch and be soberf.”]

MCCCCLV

WE SHOULD WATCH FOR OUR LORD’S SECOND COMING

             Mark 13:37.

What I say unto you I say unto all, Watch.

GOD is pleased to speak to us, not only in his word, but by the dispensations of his providence. Calamities, whether foreign or domestic, whether public or personal, are sent by him to awaken our drowsy consciences, and to stir us up to a remembrance of our latter end. By all of them, whether menaced only, or actually inflicted, he addresses us, as Jesus did his Disciples (whom he had forewarned of the evils coming upon Jerusalem, and hereafter also upon the whole world), “Watch therefore, for ye know not when the Master of the house cometh.”

On a subject like this we should in vain attempt to speak any thing new. But though we may do no more than remind you of truths with which you are already well acquainted, it will not be unprofitable for me to suggest to your thoughts,

  I.      The uncertainty of the time when our Lord will come to judgment—

[Our Lord, in illustrating what he had been speaking respecting the day of judgment, compares himself to a master leaving his house, and appointing his servants their work, and commanding his porter to watch, in order to admit him without delay at whatever moment he should return. He represents the precise time of his return to judgment as unknown to men, or angels, or even to himself; (so far at least, that the Holy Spirit, by which he was anointed to his prophetic office, had not communicated it to him as any part of the revelation which he was to make known to men;) and from thence inculcates the necessity of incessant watchfulness. Now, as the time of death is to us the commencement of our eternal state, and as it is equally unknown to us as the judgment itself, we shall direct our attention more particularly to that.

But what shall we say on such a subject as this? It needs neither proof nor elucidation: nor can any words make the uncertainty of life more evident, than the observation and experience of every man have already made it. We appeal to your observation of what takes place around you: does not our Lord call men to death and judgment at every age, and often when his summons is least expected? — — — We appeal to your experience: can you not recal to your minds many accidents which might have proved fatal? and do you not see, that you are yet liable every day and hour to be taken away by disease or accident? — — —]

Instead of dwelling on so obvious a truth, we will endeavour to point out,

  II.      Our duty arising from this consideration—

Thrice in the space of a few verses does our Lord repeat the same injunction, “Watch.” To enforce this, we would say,

  1.      Expect the second coming of your Lord—

[Put not from you, as you are too apt to do, the thoughts of death and judgment, but cherish them in your minds, and labour to get them impressed upon your hearts. Reflect upon their uncertainty, as to the precise period of their arrival, their nearness, their awfulness; and keep yourselves, as it were, in the daily and hourly expectation of them — — —]

  2.      Prepare to meet him—

[Two things are indispensable for all who would behold his face in peace, namely, “repentance towards God, and faith in our Lord Jesus Christ.” These must be experienced by you — — — neither the one nor the other can be dispensed with — — — Get a deep repentance therefore, and a lively faith: and rest not in any state short of that which the Scriptures require, and the primitive Christians actually attained.]

  3.      Guard against any measure of drowsiness which may interrupt or render doubtful your preparation for him—

[It will be a fearful thing if the Master of the house “should find you sleeping.” Yet who amongst us is not apt at times to be “weary in well-doing?” “The Wise Virgins, as well as the Foolish, slumbered and slept:” yea, even the Apostles slept, when our Lord had bidden them watch. We should therefore “exhort one another daily, and so much the more as we see the day approaching:” and, instead of giving way to sloth, should use all possible means, to “strengthen the things which remain that are ready to die.”]

  ADDRESS—

  1.      The careless—

[How many continue such in spite of all the warnings which they have received from sickness in themselves, or the sudden deaths of others! But what will they think of their conduct, when once they are taken hence? If any one of us knew that a thief would certainly come this very night to break into his house, would he lay himself down to sleep as at other times? Should we not watch, and use our utmost efforts to frustrate his designs? Why then do we not act thus in reference to our souls? Are our souls of less value than our property, or the concerns of time than those of eternity? Are not the consequences of unwatchfulness sufficiently awful? And is not our real danger increased, rather than diminished, in proportion to our securityd? To every one then who is unconcerned about his eternal state, and unprepared to meet his God, we address the reproof which even heathen mariners gave to a prophet of the Lord? “What meanest thou, O sleeper? arise and call upon thy God, if so be that God will think upon thee, and thou perish not.”]

  2.      The half-awakened—

[Pardon the term: it is but too appropriate to the states of many, who, if good wishes would carry them to heaven, would not come short of it; but, when God calls them to run, and strive, and wrestle, and fight, will not exert themselves in the way that he requires. Nevertheless God’s word is true; “The kingdom of heaven suffereth violence, and the violent take it by force:” “Many shall seek to enter in, and shall not be able:” none shall succeed but those who “strive.” Guard then against the fate of the Foolish Virgins, who were not aware of their want of divine grace, till it was too late to obtain it. Let the Apostle’s exhortation sink down into your earsg, and adopt instantly the resolution of the prophet, “I will stand upon my watch-tower, and will watch to see what God will say to me, and what I shall answer when I am reproved.”]

  3.      The professing people of God—

[Think not yourselves above the exhortation in our text: “What we say unto some, we must say unto all, Watch.” See what a caution our blessed Lord addressed to his own Apostles: and then say, whether any caution can be too strong for you. Many who have appeared to run well, have turned back again; and not a few have died without ever returning to the good way from which they have departed. Be ye then on your guard, “lest, having known the way of righteousness, ye turn from the Holy Commandment delivered unto you.” Beware of imitating the slothful conduct of the Spouse in Solomon’s Song, lest, like her, you provoke your heavenly Friend to depart from you. Watch unto prayer with habitual persevering earnestnessl. You know the truths we have insisted on; act therefore agreeably to them, and to your holy profession. “Have your loins continually girt, and your lamps trimmed, and yourselves as those who wait for the coming of their Lordn.”

MCCCCLVI

COMMENDATION OF MARY’S LOVE

             Mark 14:8.

She hath done what she could.

OCCASIONS sometimes arise, wherein it is difficult to discern the precise line of conduct we should pursue. In a season of public festivity, for instance, or on account of some domestic occurrences, we may be called to unite in feasting, and perhaps to incur considerable expence in providing entertainments for others: and a doubt may well arise in our minds, how far we ought to countenance such proceedings, and whether we ought not rather to save our money for the support of the poor. But we must not expect to have our path so clearly marked, but that there shall be abundant room left for difference of opinion in such things. All that seems practicable is, to lay down general principles, and to view the Lord Jesus Christ as an example best fitted to assist us in the application of them. There certainly are times, when, according to our rank and station in life, we should “be given to hospitality and unite in “rendering honour to whom honour is due.” Yet we have need, on the other hand, to guard against the indulgence of an ostentatious or worldly spirit. To lean to the side of moderation is undoubtedly the safer plan: nevertheless, when just occasions present themselves, there is a liberality that well befits the Christian character.

We read in the preceding context that a feast was made for our Lord in the house of Simon, the leper; and that Lazarus, whom he had raised from the dead, was one of the guests invited to meet him. Our Lord did not refuse to sanction a feast prepared for his sake: nor, when Mary, the sister of Lazarus, manifested her regard for him in a way that had an appearance of extravagance, did he condemn her for it: on the contrary, he judged that it was suited to the occasion; and therefore he vindicated her from the uncharitable censures which his own Disciples passed upon her, and declared his decided approbation of what she had done.

We propose to consider,

  I.      The act commended—

There are two points of view in which this may be considered:

  1.      As retrospective—

[The act itself was this. Whilst Jesus reclined at the table, Mary came with “an alabaster-box of very precious ointment, and poured it on his head, and on his feet; and then wiped his feet with her hair.”

Now in this act she had respect to all the kindness which the Lord Jesus Christ had shewn both to her and to her family. He had favoured them with a more peculiar intimacy, and had testified on many occasions a pre-eminent regard for them. The opportunities thus offered them for spiritual good, had been improved by all of them, but especially by Mary. When Martha had studied chiefly to shew respect by external services, Mary had been intent on acquiring good to her soul from his instructive discourses; and, on being blamed by Martha for neglect of duty, she was applauded by her Lord for having “chosen a better part, which should never be taken away from her.”

But there was one mercy in particular which she had received from the Lord Jesus, and which had filled her soul with the profoundest gratitude. Her brother Lazarus had been raised by him from the dead. Jesus had not indeed come to them so speedily as they had wished; but this delay gave him an opportunity to display towards them in a more abundant measure the riches of his grace, and the all-sufficiency of his power. He expressed his sympathy with them under their affliction; and taught them to expect from him not only the restoration of their departed brother, but the everlasting salvation of their own souls — — —

How to requite all this kindness she knew not, but what she could do, she most gladly did; and, without any fear of the uncharitable constructions that were likely to be put upon her conduct, as ostentatious, obtrusive, prodigal, she determined to honour him before all to the utmost of her power.]

  2.      As prospective—

[We do not apprehend that Mary herself had any idea of confirming our Lord’s assertions respecting his approaching death. But as the prophets of old were inspired by the Spirit of God to speak things which they themselves did not understand, and as Caiaphas, the high-priest, had very recently foretold (though unintentionally and without the remotest conception of the meaning of his own words) the glorious ends that should be accomplished by the death of Christ; so Mary, though unconscious of it herself, predicted by this act the death and resurrection of her beloved Lord. It was common among the Jews to embalm the bodies of their departed friends: but there would be no time allowed for such tokens of respect from the friends of Jesus: for he would not be taken down from the cross till the Sabbath was nearly arrived; and on the Sabbath no such work could by the Jewish law be performed; and at the earliest dawn of the third day Jesus was to rise: Jesus therefore construed this action of Mary’s as a preparation for his funeral, and as a performance of a rite, which could not otherwise have been performed at all. This, we acknowledge, was not intended by herself; but it was designed and overruled by God; who by this significant emblem foreshewed the very events which in a few days were fully accomplished.]

Such was the act: let us next consider,

  II.      The commendation given it—

The Disciples blamed it as an act of extravagance and waste: and thinking lightly of the honour done to their Master, reflected only on the loss sustained by the poor; since if it had been sold and given to them, it would have provided relief for many. The person who first raised the objection was Judas, who, being a thief and carrying the bag, would have alienated the money to his own use. He being disappointed of his prey, pretended to feel for the poor; (for the worst of men will profess a regard for virtue, when their only object is to condemn and obstruct its exercise;) and the rest of the Apostles too readily adopted his views; so prone are even the best of men to adopt uncharitable sentiments, rather than be at the pains to make a full inquiry into the things which they condemn. But our blessed Lord, who knew the pious dispositions of her heart, proceeded,

  1.      To vindicate the act—

[“She hath wrought a good work upon me,” says our Lord. If acts of charity are not to be omitted, so neither are acts of piety. “The poor are always with us; and we have opportunities of doing them good at all times:” we may be, and we ought to be, in the daily habit of administering to their wants, and consulting their welfare. But there are occasions that call for particular exertions: occasions which have more especial respect to the glory of God, and the honour of the Lord Jesus; (such as the dispersion of the Holy Scriptures, and the conversion of Jews and Gentiles to the faith of Christ;) and to these we should lend our aid with more than usual liberality, even though we should thereby contract our ability to relieve the temporal wants of men; for though we are certainly to do the latter, yet we must on no account leave the former undone. It is a very erroneous idea that our fellow-creatures only are to occupy our regard. Is God to have no appropriate token of our love? Are the wonders of redemption so insignificant, that they call for no expressions of gratitude on our part? So far are these considerations from deserving only a subordinate place in our esteem, that they should operate as the leading motive in all our exertions for the poor; and whatever we do, we should do it as “constrained by the love of Christ,” and “with a view to his glory.”]

  2.      To applaud the agent—

[Greater commendation could not be bestowed than that which is contained in our text; “She hath done what she could.” An angel from heaven could in that respect have done no more. David’s desire to build the temple, and his endeavour to make preparations for it, were as acceptable to God as the actual erection of it by Solomon. And the widow, who gave two mites, not only equalled, but far exceeded the liberality of the rich, though it is confessed that “they cast in much into the treasury.” And thus it is with us, whether we possess ten talents, or only one, if only we labour to improve what we have, “it shall be accepted according to what a man hath, and not according to what he hath notg.”

Not content with applauding her at the moment, he ordained that this act of hers should be recorded in his Gospel, and continue to be held up to the admiration of mankind even to the end of the world. But was this memorial of her to be recorded solely for her honour? No: as the record of Abraham’s faith being counted to him for righteousness, was not made for his sake only, but for ours also, to whom a similar faith would be productive of similar benefitsi, so this piety of Mary’s was recorded, not for her sake only, but to stimulate and encourage us to an imitation of it.

It should stimulate us. We should consider that there is one great object which we should ever propose to ourselves through life; and that is, to serve and honour the Lord Jesus Christ. We should consider also that there is one only measure in which we should seek to effect that object; and that is, to the utmost extent of our ability. We should never think of what we have done, but of what we can do; nor account any thing done, whilst any thing remains to be done. Our daily and hourly inquiry should be, “What shall I render unto the Lord, for all the benefits that he hath done unto me?” We should be as ingenious to devise plans of honouring him, as we should be diligent in the execution of them: and “whatever our hand findeth to do, we should do it with all our might.”

Moreover, it should encourage us. We are apt to think, that because we can do but little for the Lord, it is in vain to attempt any thing. But we are in this respect all upon a level: the poorest, the weakest, the meanest may do what they can; and the greatest of mankind can do no more. What an encouraging thought is this! how justly may it banish all those painful feelings which we are apt to indulge, and call forth into action every energy we possess! What though I cannot govern kingdoms for him, or go forth with apostolic zeal to preach his Gospel? What though I have no wealth, no talent, no influence to cast into his treasury? I have my mite, and he will graciously accept it. I may give him at least the affections of my soul: and if I pour them forth in his house, or at his table, or in my secret chamber, he will smell as sweet an odour, as incense or sacrifice ever yet afforded him. If then we have nothing else to give him, let us spiritually adopt, as Mary did, the resolution of the Spouse in the Song of Solomon; “While the king sitteth at his table, my spikenard sendeth forth the smell thereof.”]

  We would ADDRESS a few words,

  1.      To those who assume this character to themselves—

[Nothing is more common than to hear persons assert, that “they do all they can:” nay, many found on this very thing their hopes of acceptance with God. But this is dreadful presumption in any one, and more especially in those who are most forward to arrogate this character to themselves. Indeed the assumption of this character, whilst we found our hopes upon it, is a contradiction in terms: for to found our hopes upon any thing that we can do, is to exclude Christ from his office as a Saviour, and to dishonour him to the utmost of our power. Moreover, if those who look with such complacency on their own actions, would inquire, What exertions they have made to honour Christ, it is to be feared that a few unmeaning ceremonies, or actions, that required neither self-denial nor zeal, would be found to constitute the whole of their boasted service. Let such persons then remember the caution given us by St. Paul, that “not he that commendeth himself is approved of God, but he whom the Lord commendeth.”]

  2.      To those who are aspiring after it—

[Those who will be zealous for their Lord must expect discouragements, and that too, not only from the ungodly, who will be sure to put a bad construction on their actions, but even from many well-meaning, or even pious persons, who will misinterpret their designs. If the very same occurrence were to take place at this very hour, under precisely the same circumstances, there are few of the Lord’s Disciples who would be able to appreciate it aright: few would have such an exalted view of Christ’s dignity and glory, as to see that a concern for that ought to swallow up every other consideration. One would accuse her of extravagance, another of bold obtrusiveness; and the more favourable, who gave her credit for pious intentions, would blame her enthusiastic ardour and needless singularity. But, beloved, be not discouraged by such things. I would not indeed recommend you to act in a way that should give unnecessary offence either to the world or to the Church of God: but on the other hand, I would not recommend you to have such a respect to the opinions of men, as to moderate your exertions in the cause of Christ, to please them. What though Mary was condemned, not only by vile hypocrites, like Judas, but even by the Apostles themselves; who does not envy her the approbation of her Lord? Who does not see in this memorial of her an ample recompence for the temporary obloquy that she sustained? And who that reflects on the reward that she is now receiving in heaven, does not see the blessedness of discarding the fear of man, and of living unto God? Let us then endeavour to approve ourselves to our all-seeing and ever-adorable Saviour. Let us guard against entertaining uncharitable thoughts either of those who fall short of us, or those who go beyond us, in acts of love to him. We all have our different views, different tempers, different tastes. Both Martha and Mary sought to honour him; the one in laborious service, the other in pious adoration; and both were accepted in what they did. Let us then “do what we can;” and strive to honour him in the way best suited to our capacities and talents: and, as he has poured out his soul unto death for us,” let us be ready at all times to sacrifice for him our name, our property, our life.]

MCCCCLVII

THE SELF-DIFFIDENCE OF THE APOSTLES

  Mark 14:17–19.

And in the evening he cometh with the twelve. And as they sat and did eat, Jesus said, Verily I say unto you, One of you which eateth with me shall betray me. And they began to be sorrowful, and to say unto him one by one, Is it I? and another said, Is it I?

EVERY particular relative to the sufferings of our blessed Lord was the subject of prophecy. The Psalmist, in different parts of his inspired compositions, specifies many minute occurrences which should take place at the time of our Saviour’s death. In some of his expressions, the primary reference is to himself; in others, he refers to the Messiah alone. The passage to which there is an allusion in our text is of the former kind. It evidently is applicable, in the first instance, to David, whose life was sought by his friend Ahithophel. But, inasmuch as David was an eminent type of Christ, as Ahithophel was of Judas, the passage is declared, by our blessed Lord himself, to have been a prediction of the event which was just about to be accomplished in the traitor Judas. Whilst all the Disciples were with their Lord, celebrating the Passover, Jesus declared to them what was about to take place; that one of them, even one of his twelve Apostles, who were with him, would betray him. This declaration filled them all with astonishment and grief. They all looked one upon another, to see whether any one would avow such an intention as that: and when no one seemed conscious of any such purpose, all began to suspect themselves, and to ask, “Lord, is it I? Is it I?”

We shall find it not unprofitable to consider,

  I.      The self-diffidence of the Apostles—

If ever there was an occasion when self-confidence might justly be expressed, methinks it was at that hour, and in reference to that point—

[Methinks the Apostles might well have said, ‘Lord, how can it be that any one of us should so forget his obligations to thee, as to deliver thee up into the hands of thy blood-thirsty enemies, that they may put thee to death? We trust that the principles which we have imbibed from thee are too deeply rooted in our hearts to admit of our ever perpetrating such an act of wickedness, unheard-of wickedness, as that. We acknowledge that we are both weak and sinful; but no consideration under heaven could ever induce us to commit such an abomination as that; and we do hope that, during the years thou hast known us, thou hast seen no reason to suspect us of it.’]

But amongst them all there was no feeling but of self-diffidence and self-distrust—

[No one doubted the truth of our Lord’s assertion, or questioned, for a moment, the certainty of the event. Nor did any one give way to unkind and uncharitable suspicions respecting his brethren. It might have been supposed that each, conscious of his own integrity, would begin to think which of the Apostles was the most likely to act so base a part; and to fix the accusation upon one or upon another, as the prejudices of his own mind might lead him. But nothing of this kind appeared in any one of them. Each began to suspect himself, rather than any other: each said, as it were, within his own bosom, ‘I know more evil of myself than I do of any one else; and therefore I have more reason to be jealous over myself, than over any other person: Lord, am I the unhappy person of whom thou speakest? I am not, indeed, conscious of any such intention: but thou knowest what is in man: thou knowest what evils I may yet commit: tell me, Lord, is it I?’ Thus, with the deepest grief, and the most painful anxiety, every one of them in succession asked, “Is it I? Is it I?”

At last the traitor Judas himself, fearing lest his very silence should mark him out as the one to whom the guilt must attach, presumed also to put the question, “Master, is it I?” And our Lord told him plainly that it was; and afterwards pointed him out also to the other Apostles, by giving to him a sop in, the presence of them all; that so, when the act should have been committed, and all the distressing consequences should have ensued, the other Apostles might remember, that the whole had been foretold by the prophets, and foreseen by our Lord himself.]

Let us now attend to,

  II.      The instruction to be derived from it—

Truly, it must have been a most affecting scene. From it we learn,

  1.      That there is no evil which fallen man is not capable of committing—

[There are some evils against which our nature utterly revolts; and, if we were supposed capable of committing them, we should be ready to say, with Hazael, “Is thy servant a dog, that he should do such a thing as this?” But so think all, till the fact is proved upon them. Suppose it had been said, “The God of heaven and earth will become incarnate, and in his own person display, as far as human eyes are capable of beholding it, all the glory of his perfectionse.” The whole period of his existence upon earth shall be occupied in the exercise of the sublimest virtue, and in acts of the most unbounded beneficence. But he shall be hated, reviled, persecuted even unto death, the accursed death of the cross. But where shall we find men base enough to accomplish it all? Where shall we find rulers impious enough to promote such wickedness, or people base enough to carry it into effect? Where shall we find a favoured Disciple to betray him? Where soldiers impious enough to seize him? Where a judge either unjust or timid enough to condemn him? Where shall we find a man hardy enough to stretch his sacred limbs upon the cross, and nail them to the accursed tree? Where, in short, shall we find agents capable of acting all the different parts in this bloody tragedy? If we were to ask of every individual ruler, and judge, and soldier in the universe, ‘Will you be the person to execute such an office against your incarnate God, and more especially after you have had all his glory displayed, as it were, before your eyes in every quarter of the land?’ you would think that the prophecy must fail, for want of persons to fulfil it. But it did take place, according to the predictions concerning it: and the Apostles shewed a just consciousness of the depravity of our fallen nature, when each, believing that the words of Jesus would be fulfilled, inquired whether he himself were the person destined to fulfil them.]

  2.      That there is no person so eminent, but he has reason to distrust himself—

[Had our Lord said, that some alien from his family should betray him, it might have been supposed that a person impious enough should be found. But shall such an one be found amongst his own Disciples, who have heard all his public discourses, and been instructed also by him in private, and beheld all his miracles, and been distinguished by him above all others amongst the sons of men? Yes, even amongst them shall this traitor be found. Not all the advantages that ever were enjoyed by mortal man, nor all the grace that was ever given to mortal man, will be sufficient to uphold him, if God, for one moment, withdraw from him his everlasting arms. A more holy man than David cannot be found: yet, after years of most distinguished piety, he fell, as you well know, into sin of the deepest die. Who that had seen Solomon, too, at the dedication of the temple, would have supposed it possible that he should abandon himself to such a course as he pursued during the greater part of his life? And who are we, that we should think ourselves beyond the reach of temptation and sin? “Let him that thinketh he standeth, take heed lest he fall.” To the most devout and holy amongst you all will I say, “Be not high-minded, but fear.” And when the most hateful picture of human deformity is exhibited to your view in the ministry of the word, do not begin to say with yourselves, “I wish that such or such an one were here to behold it!” but rather, with holy jealousy over yourselves, lift up your hearts to God, and say, “Lord, is it I? Lord, is it I?” Then pour out your souls before him; and with fervent supplication cry, “Search me, O Lord, and know my heart; try me, and know my thoughts; and see if there be any wicked way in me, and lead me in the way everlasting.”]

  3.      That the foreknowledge of God does not at all lessen the criminality of our acts—

[The Apostles did not, for a moment, entertain the absurd and impious thought, that the impiety predicted would be less criminal because it was foreseen. The action would be not a whit the less voluntary on this account; and the woe denounced by our Lord against the perpetrator of it was not, in any degree, the less merited or less severe.

Now, who shall say what Almighty God foresees respecting us? The probability is, that were futurity now to be disclosed to our view, it would be said, ‘One in that assembly will betray me, and, for the sake of some present gain, will sacrifice my honour and interests in the world. Another will commit such or such an enormity, and afterwards will terminate his own life with suicide.’ Suppose, now, that such a prediction were uttered, shall any one of us presume to say, ‘It cannot relate to me: I am not within the reach of such evils as those?’ No: rather let every one, with holy fear, suspect himself; and say, ‘Lord, is it I? O that it may not be me! Lord, grant that I may never be left so to dishonour God, and so to ruin my own soul!’

But I will suppose that God foresees such an event in any one of you; Are you the less free agents in all that you do? God has foreseen all that you have hitherto done: but did he ever impose upon you a necessity to do it? or will your conscience acquit you of having contracted guilt by means of it? Learn, then, neither to deny God’s foreknowledge on the one hand, nor to make it an occasion of questioning your own responsibility, on the other. God knows, at this moment, who will dwell with him for ever in heaven; and who will take up his abode in hell for ever, as much as if our doom had already taken place. But this must not affect our conduct in the least; nor are we at liberty to make his prescience a ground either of presumption or despair. We must look to our ways, and run with holy diligence the race that is set before us: God’s final decision will be the result of our conduct, and not of his decrees. He will never save any one purely because he had decreed to save him; nor condemn him because he had decreed to make him “a vessel of his wrath:” if He award eternal life to any one, it will be because he had sought it in Christ, and “by a patient continuance in well-doing:” and, if any one be made a monument of God’s indignation and wrath, it will be altogether on the ground of his evil deeds, and of his having rejected that Gospel whereby alone he could be saved. Let us rest assured, that in the last day no one will have reason to complain of the divine decrees; but that, both in those that are saved and those that perish, the wisdom and equity of our God will eternally be glorified.]

MCCCCLVIII

SELF-CONFIDENCE CONDEMNED

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