Luke 11:1.

Luke 11:1.

To elucidate this miracle we shall consider,

  I.      The centurion’s character—

Soldiers, for the most part, are unfavourably circumstanced with respect to religion; but here was one, though a heathen, whose character may well put to shame the greater part of the Christian world. We may observe,

  1.      His love to his fellow-creatures—

[His servant was grievously afflicted with the palsy nigh unto death. In this disorder, persons can do nothing for others, or even for themselves; and in such a state, even dear friends and relatives are ready to think the care of one a heavy burthen; yet this Centurion administered to his servant with the tenderest affection, and interested all he could in the promotion of his welfare. What could the servant himself have done more for the kindest master?]

  2.      His piety towards God—

[He had not embraced either the doctrines or discipline of the Jewish Church; but he had learned to acknowledge the only true God; and he was glad to promote the worship of God, even though he himself did not acquiesce in the peculiar mode in which he was worshipped. He even built a synagogue for the Jews at his own expensed. What an admirable pattern of liberality and candour! How different from those who will not do any thing without the pale of their own Church! Surely he never afterwards regretted that he had so applied his wealth.]

  3.      His low thoughts of himself—

[He did not arrogate any thing to himself on account of his rank and authority; nor did he value himself on his benevolence to man and zeal for God. While others judged him worthy that a miracle should be wrought for him, he accounted himself unworthy of the smallest favour. This was the reason of his forbearing to wait on our Lord in person. How lovely does such an one appear in the eyes of God and man!]

  4.      His exalted thoughts of Christ—

[He judged our Lord to be too holy to admit of converse with a heathen. He believed also that Jesus could effect whatsoever he pleased, by a word, and at a distance, without the intervention of any means. Nor did he doubt but that universal nature was subject to his will far more than the most obedient soldier could be to the commands of his officerf. Thus did he ascribe to Jesus a power proper to God alone. Well might our Lord’s address to the discreet Scribe have been applied to himh.]

Such a character as this could never meet with a repulse from Jesus.

  II.      The kindness vouchsafed to him by our Lord—

Instantly at the request of the elders Jesus set off to the Centurion’s house. He who, though repeatedly importuned, declined to visit a nobleman’s son, went, at the very first summons, to attend upon a centurion’s servant; and no sooner met the centurion, than he richly recompensed his assiduity—

  1.      He expressed his admiration of the centurion’s faith—

[We never hear of Jesus admiring the things of this world: he rather checked in his Disciples such ill-judged veneration: but when he beheld the Centurion’s faith, “he marvelled at it.” Not that such exercise of grace was really unexpected by him. Jesus both knew what was in the Centurion’s heart, and had planted there the very grace which he exercisedm; but Jesus, as our exemplar, would teach us what to admire, and shew us that the smallest portion of true faith cannot be estimated too highly. Our Lord declared in his very presence, that this faith had not been equalled by any even of the Israelites themselveso. Such approbation from his mouth could not fail of comforting the afflicted Centurion.]

  2.      He wrought the desired miracle in confirmation of his faith—

[By a simple act of his Will he restored the servant to perfect health, and told the Centurion that it should “be to him according to his faith.” Thus he removed the distress of the family in an instant. Thus too he confirmed the faith which had shone forth so nobly, and shewed that we could never expect too much at his hands. What advantage for eternal life did the Centurion derive from hence! With what lively hope might he apply to Jesus for the healing of his soul! We can never suppose that such love and piety, such humility and faith, were left to perish. No, verily; that declaration shall be found true to all eternity—]

  3.      He declared that many such persons should be saved, while many, with clearer light and higher privileges, should be cast out—

[They who profess the true religion may be called “the children of the kingdom.”But how many of them are destitute of the attainments this heathen had made! How many would have imitated that vile Amalekite rather than him—! How many grudge the necessary contributions for keeping up the houses of God! What doubting of Christ’s power and grace, yea, what a proud conceit too of their own worthiness, is to be found among professing Christians! Surely what our Lord said respecting the unbelieving Jews shall be realized in Christians of this characters: and the humbler heathens, who walked agreeably to the light that they enjoyed, shall be preferred before them. Nor can we doubt but that the Centurion, in reference to whom these things were spoken, shall be among that blessed number.]

  APPLICATION—

[Let us then learn to plead earnestly for ourselves; nor let a sense of unworthiness keep us from carrying our wants to Jesus — — — Let us also sympathize with, and intercede for, others. Job, like the Centurion, found benefit from his own intercessions: nor shall our supplications be in vain, either for ourselves or others.]

MD

THE WIDOW’S SON RAISED

  Luke 7:14–16.

And he came and touched the bier: and they that bare him stood still. And he said, Young man, I say unto thee, Arise. And he that was dead sat up, and began to speak. And he delivered him to his mother. And there came a fear on all: and they glorified God, saying, That a great prophet is risen up among us; and, That God hath visited his people.

THE more faithful any servant of God is, the more he will abound in labours. Of those who were men of like passions with us, none ever equalled St. Paul; but our blessed Lord far exceeded all the children of men. No day elapsed without fresh manifestations of his power and compassion. He had on the preceding day raised the Centurion’s servant from a bed of sickness; now we behold him employed in restoring a dead man to life. We shall consider,

  I.      The miracle—

The Jews used to bury their dead without the precincts of their cities. At the gate of the city of Nain Jesus met a funeral procession: the principal mourner tnat followed it engaged his attention—

[She was a mother following her own son to the grave. How afflictive is such an event to a tender parent! This son had grown up to the estate of manhood. We may see in David’s lamentations for Absalom what an affliction this is! Her loss was further aggravated in that this was her only child. If one out of many had died, she would have been deeply grieved: how much more in losing him, in whom her affections had so long centered! That which added ten-fold poignancy to her sorrow was, that she was a widow. When her husband had died she had been consoled by her surviving child; but now she had none left to be the support and comfort of declining years. Destroyed both root and branch, she had no prospect but that her name would be extinct in Israel.]

Filled with compassion he wrought a miracle on her behalf—

[Jesus, addressing himself to the mourning widow, bade her not weep. How vain, how impertinent had such advice been, if given by a common man! But, from him, it came as a rich cordial to her fainting spirit. He then stopped the procession, and said to the dead man, Arise. Nor were the hopes, occasioned by his interference, disappointed. On other occasions he wrought his miracles at the request of others. This he performed spontaneously, and unsolicited by any. Nothing moved him to it but that very compassion which brought him down from heaven: nor did he exercise this power in the name of another. He spake authoritatively, as one who could quicken whom he would: nor did he merely recall the soul without renovating the bodyd; the restoration to life and vigour was effected perfectly, and in an instant. To complete the mercy, “he delivered the man to his mother;” and preferred the comfort of the widow to the honour he himself might have gained in retaining such a follower.]

Such a stupendous miracle could not fail of exciting suitable emotions—

  II.      The effect it produced—

There is little in the Scriptures to gratify our curiosity. Hence we are not told what the man spake, or how the mother was affected at the first interview with her son; but, if once she forgat her pangs, for joy that he was born, how much more her sorrows now, that he was restored to life? Doubtless the scene must have been inexpressibly interesting—

[We may conceive Jesus, meekly majestic, delivering the man to his mother: but it is not so easy to conceive the first emotions of their minds. Nature would stimulate the reunited relatives to expressions of mutual endearment. Grace, on the other hand, would rather lead them first to admire and adore their Benefactor. Perhaps, looking alternately on Jesus and on each other, they might stand fixed in silent astonishment. We need not however dwell on that which, at best, is mere conjecture.]

The effect produced on the multitude is recorded for our instruction—

  1.      They were all filled with fear—

[The people that attended Jesus, and those who followed the funeral, meeting together, the concourse was very great; and one impression pervaded the whole body. The fear which came upon them was a reverential awe: this is natural to man, when he beholds any signal appearance of the Deity. It is equally produced whether God appear in a way of judgment or of mercy. Somewhat of this kind is felt by the seraphim before the throneg: and it would be more experienced by us, if we realized more the Divine presence. When it is excited only by some visible display of the Deity, it will generally vanish with the occasion; but when it is caused by faith, it will abide and influence our whole conduct. Happy would it be for us if we were continually thus impressedi.]

  2.      They glorified God—

[They did not know that Jesus was indeed a divine person; but they manifestly saw that he was “a great prophet,” and that God, after suspending all miraculous interpositions for above three hundred years, had again “visited his people.” In these tokens of God’s favour they could not but rejoice. Doubtless they congratulated each other on this glorious event, and gave vent to their gratitude in devoutest adorations. We have reason indeed to fear that these impressions were soon effaced. Happy had they been if they had retained this heavenly disposition; but who has not reason to regret, that mercies produce too transient an effect upon his mind? Let us at least profit by the example they then set us, and labour to “glorify God” for the inestimable mercies he has conferred upon us.]

  IMPROVEMENT—

  1.      This history may teach us to sit loose to the things of this life—

[If we possess personal and family mercies, let us be thankful for them. The continuance of them is no less a favour than the restoration of them would be: but let us not inordinately fix our affections upon any created good. We know not how soon our dearest comforts may become the occasion of our deepest sorrows. The case of Job affords a striking admonition to men in all ages. Let us then endeavour to practise that advice of the Apostlel, and place our affections on those things which will never be taken from us.]

  2.      It shews us whither we should flee in a season of deep affliction—

[As no physician could restore the widow’s son, so none could heal her wounded spirit; but there was one at hand, when she little thought of it, that could do both. That same Almighty Deliverer is very nigh unto us, and calls us to him-self when we are bowed down with trouble. Let us then call upon him under every spiritual or temporal affliction, and, above all, under the guilt and burthen of our sins — — —. And, with a conviction of his all-sufficiency, let us say with Peter—]

  3.      We may take occasion from it to bless God for the preached Gospel—

[The word of Christ is as powerful now in his Gospel as ever it was in the days of his flesh. It quickens many who were dead in trespasses and sins: it rescues them from the second death, and awakens them to an eternal life. How many have seen the souls, over which they had long mourned, called forth to life by the almighty voice of Jesus!. Let the whole multitude of us then “fear the Lord and his goodness?.” Let us “glorify him” for sending us such an adorable Saviour: and let us seek, both for ourselves and others, fresh displays of his power and grace.]

MDI

THE PERVERSE CHILDREN

  Luke 7:31, 32, 35.

And the Lord said, Whereunto then shall I liken the men of this generation? and to what are they like? They are like unto children sitting in the market-place, and calling one to another, and saying, We have piped unto you, and ye have not danced; we have mourned to you, and ye have not wept.… But wisdom is justified of all her children.

THOUGH man is distinguished from all other animals by the faculty of reason, he is far from submitting readily to its dictates. In things that are agreeable to his mind he is easily persuaded: but where he is at all swayed by prejudice, or passion, or interest, he cannot be prevailed upon, even by the clearest arguments, to embrace truth, or to fulfil his duty. Thus it was with the Pharisees in our Lord’s time; on which account he compared them to perverse children, who could not be induced by their companions to participate in their amusements, notwithstanding every endeavour on their parts to accommodate themselves to their wishes.

In this parable our Lord intimates,

  I.      The reception which his Gospel meets with—

God has used a great variety of means in order to recommend his Gospel—

[He published it to the Jews under types and shadows, and gradually unfolded it to them in a long series of prophecies. When the time came for its more general promulgation, he sent the Baptist to prepare their minds, and the Messiah himself to preach it to them, and to confirm his word by miracles without number. He endued also a few poor fishermen with miraculous powers, and sent them to publish the glad tidings, that their divine mission being unquestionable, their testimony might be universally received. Nothing was wanting that could in any wise promote the acceptance of the truth.]

But in every place the Gospel has been rejected by those to whom it has come—

[The Jews rested in the letter of their law, but hated the spirit of it; they embraced the shadow, but rejected the substance. By whomsoever the Gospel was preached, or under whatsoever form, the great majority of that nation could not be prevailed upon to receive it. Thus at this day, the truth of God is generally disregarded and despised. Men, it is true, profess to be followers of Christ, and to approve of his religion: but they are not suitably affected with it in any respect; they neither rejoice in its promises, nor are humbled by its threat-enings; “if we pipe to them, they will not dance; and if we mourn to them, they will not lament.” Notwithstanding there is such a transcendent excellence in the Gospel, and such an exact suitableness to men’s necessities, yet we still have reason to complain, “Lord, who hath believed our report?”]

It is a matter of no small importance to ascertain,

  II.      The true ground of this reception—

The ostensible ground is, that the Gospel is not properly administered—

[The Jews could not confute the arguments of the Baptist or of Christ; but they took occasion from the peculiarities of each to reject their testimony. John, agreeably to the dispensation under which he ministered, was austere in his manners; and Christ, agreeably to the dispensation which he came to introduce, was affable and social: yet, so far were the people from being pleased with either, that of one they said, “He hath a devil;” and of the other, “He is a glutton and a drunkard.”

Thus it is at this time: men will not say, “I hate the Gospel, and therefore will not attend to it;” but they will find fault with the persons who administer it; and make their peculiarities a plea for despising their message. At one time they represent the ministers of Christ as speaking too much about faith, and thereby depreciating morality: at another time, as insisting so strongly on good works, that they drive men to despair. Sometimes they will object to the truth because it is not read to them from a written discourse: and sometimes because of the earnest and impressive manner in which it is delivered. Even the virtues whereby ministers endeavour to adorn and recommend the Gospel, are often made occasions of offence; and the strictness of their lives, the condescension of their manners, and their assiduity in labours, are stated as grounds of heavy complaint. And as no terms were too opprobrious to be applied to the Baptist and to Christ, so there is no name so ignominious, nor any treatment so harsh, but it is thought a proper portion for every faithful servant of the Lord.]

The true ground, however, must be found in the perverseness of mankind—

[We, at this distance of time, see clearly enough the perverseness of the Jews in their treatment of Christ and his Apostles: but we are not aware of the same principle operating in ourselves. Nevertheless the truth is, that we have imbibed notions, which we do not like to have controverted; and have adopted practices, from which we will not recede. The Gospel proposes humiliating doctrines which we are too proud to receive; and self-denying rules of conduct which we cannot endure to follow. Hence we must either acknowledge that we ourselves are wrong, or find some reason for rejecting the truth. But we cannot altogether profess ourselves infidels and despise the Gospel as a fable; we therefore are constrained to blame the mode in which it is administered, and to condemn the preachers of it in order to justify ourselves. But the real ground of our conduct is, that “we love darkness rather than light;” and, if Jesus Christ himself were again to preach to us, the same conduct which he formerly pursued would give the same offence to his hearers, and be made a pretext for rejecting his testimony.]

But in the close of the parable, our Lord suggests,

  III.      The encouragement which ministers, notwithstanding this reception, have to preach the Gospel—

The Gospel of Christ, when justly stated, is the truest “wisdom”—

[It is called by St. Paul, “The wisdom of God in a mystery:” and the wisdom of God does indeed beam forth in every part of it, whether we consider the mysteries it reveals, or the mode of its administration. Who can contemplate the method prescribed by God for effecting our reconciliation with him, or for fitting us to enjoy his presence, and not be filled with rapture and amazement? The more we consider the satisfaction of Christ, or the agency of the Spirit, the nature of faith or the beauty of holiness, or, in a word, the union of God’s glory and man’s happiness in the whole scheme of redemption, the more shall we be overwhelmed with wonder at the depths of wisdom contained in it.

The progressive steps also by which it has been dispensed, together with the means by which it has been confirmed and propagated, yea, even the manner in which it has been brought home with power to our own hearts and consciences, will furnish abundant matter to increase our admiration.

And must not the consideration of this be a rich encouragement to ministers under all the contempt and obloquy with which they and their ministrations are regarded? Yes, they know that what the world account foolishness is indeed the wisdom of God; and that “if they be beside themselves, it is to God.”]

Moreover, the children of wisdom will assuredly receive their testimony—

[They are “the children of wisdom” who are willing to “sit at wisdom’s gates,” and to obey her dictates; and, such are to be found in every place, notwithstanding the generality prefer the ways of sin and folly. Now “of all these” the Gospel will be approved, embraced, “justified.” They will shew to the world, both by their profession and conduct, that it is indeed “worthy of all acceptation.” While others pour contempt upon it, these will be nourished by it; and while others make it a stumbling-block, over which they fall and perish, these will be rendered by it “wise unto salvation.”

What can a faithful minister wish for more? He knows that his labours shall not be altogether in vain, but that there shall be some who shall be saved by his means, and be “his joy and crown of rejoicing” for evermore: and this far outweighs all the injuries and insults, which in the discharge of his office, he meets with at the hands of a perverse ungrateful world.]

  To IMPROVE this subject, observe,

  1.      What enemies are men to their own happiness!

[What end had the Baptist or Christ in view, when they preached to the people? Was it to raise a party? to get a name? to gratify their own vanity? Was it not rather to instruct and save mankind? Yet, men every where set themselves against them. And of what concern was it to John or Christ that they were called by opprobrious names? But to those who thus despised them it was of infinite moment; because they thereby ensured and aggravated their own eternal condemnation. Thus it is of small concern to us to be loaded with ignominy and reproach: but to those who thus requite our labours, it is an awful matter; for they despise their own mercies, and accomplish their own ruin. Let those who are thus disposed, remember, that they are far greater enemies to themselves than they are to us.]

  2.      What a blessing is “an honest and good heart!”

[They alone who possess this gift can profit from the Gospel. With such a disposition men will overlook the little peculiarities which there may be in those who minister the word, and will endeavour to derive benefit from the word they hear. They will consider that every minister has his proper gift; and that the method which they disapprove, may be well suited to others. They will be thankful that the glad tidings are sent to them; and will receive the word with the affections suited to it. They will either “dance or weep” according as the subject calls for humiliation or joy. Thus, instead of rejecting the counsel of God against themselves, they will “justify Gode” by an unfeigned acknowledgment of his truth, and a ready compliance with his will.

Let us then cultivate this disposition; so shall that which is to many “a savour of death unto death, be to us a savour of life unto life.”]

MDII

THE INSOLVENT DEBTORS

  Luke 7:40–42.

And Jesus answering said unto him, Simon, I have somewhat to say unto thee, and he saith, Master, say on. There was a certain creditor, which had two debtors: the one owed five hundred pence, and the other fifty. And when they had nothing to pay, he frankly forgave them both.

PARABLES are well calculated to convey reproof in the most convincing, and at the same time in the least offensive, manner. Nothing could exceed the beauty and efficacy of Nathan’s parable to David: that also in the text was admirably adapted to the occasion.

  I.      The parable itself—

It presents to our view three important truths:

  1.      We all, though in different degrees, are debtors unto God—

[There is not a man on earth who has not violated the law of God: but, though all are guilty in his sight, some are far more so than others. The profane and profligate sinner is doubtless worse than the more decent moralist. We must not, however, compare ourselves with others, but try ourselves by the standard of God’s law; and if we bring ourselves to this test, we shall find no cause for boasting, even though we may have been preserved from gross offences.]

  2.      No man, however little he may owe, can discharge his own debt—

[If we could obey the law perfectly in future, our obedience would no more compensate for our past disobedience, than our ceasing to increase a debt would discharge a debt we had already contracted: but we cannot fulfil all that is required of us, or indeed perform any one action that is absolutely free from all imperfection. How then shall we discharge our debt, when, with all our care, we cannot but daily increase it? Nor will repentance obliterate our offences against God’s law, any more than it will those committed against human laws. If therefore neither obedience nor repentance can cancel our debt, we must confess that “we have nothing to pay.”]

  3.      But God is willing freely to forgive us all—

[There is no such difference between one and another as can entitle any one to a preference in God’s esteem, or procure him a readier acceptance with God. Every one who truly repents and believes in Christ, shall surely obtain mercy: no recompence or composition is required to be offered by use. On the contrary, an attempt to offer any to God would absolutely preclude us from all hope of his favour. None can be accepted who will not come as bankrupts; nor shall any who come in this manner be rejectedg.]

Such being the import of the parable, we proceed to,

  II.      The IMPROVEMENT that is to be made of it—

Our Lord evidently intended to reprove Simon, while he vindicated both the woman’s conduct and his own. Hence it seems proper to improve the parable,

  1.      For the conviction of self-righteous Pharisees—

[Persons who think their debts small, feel little love to the Saviour themselves, and are ready to censure those who do love him. While they approve of zeal in every thing else, they condemn it in religion. But this disposition shews that their seeming piety is mere hypocrisy. If they had any true grace, they would delight to see Christ honoured, and to honour him themselves.]

  2.      For the vindication of zealous Christians—

[We would not plead for a zeal that is without knowledge: but such a zeal as this grateful penitent discovered must be vindicated, though the whole world should condemn it. Are there any then who weep at the Saviour’s feet, and who seek by all means in their power to honour him? Let them go on boldly, yet modestly, fearing neither loss nor shame in so good a cause; and let them know, that he, for whom they suffer, will soon testify his approbation of them before the assembled universe.]

  3.      For the encouragement of all penitent sinners—

[Our Lord, both in the parable, and in his address to the woman, shewed that no sinner, however vile, should be spurned from his feet: he even declared to her accusers, and revealed to her own soul, that he had pardoned her sins. Henceforth then let no man despair of obtaining mercy at his hands. Only let us acknowledge to him our inability to pay our own debt, and he will say to us, as to the woman, “Depart in peace, thy sins are forgiven thee.”]

MDIII

THE SINNER’S FAITH

             Luke 7:50.

And he said to the woman, Thy faith hath saved thee; go in peace.

TO associate with the ungodly world is by no means expedient for those who have been redeemed out of the world. Yet there is a certain degree of intercourse with them which is both proper and desirable. There is a medium between an affecting of their society for our own gratification, and a contemptuous separation from them. Our blessed Lord has exhibited, as in every thing else, so in this also, a perfect pattern. When invited by a Pharisee to dinner, he accepted the invitation with a view to instruct him and do him good: and when a woman who had been a notorious sinner came to him at the Pharisee’s house, he did not refuse her admission to his presence, but received with kindness the expressions of her regard, and, commending her faith, imparted to her both the blessings and the comforts of his salvation.

The particular notice which our Lord took of the woman’s “faith,” and the reward he gave her on account of it, leads us naturally to consider,

  I.      The marks and evidences of her faith—

The first thing that calls for our attention is,

  1.      Her zeal—

[She had doubtless seen many of our Lord’s miracles, and heard many of his discourses; and though she was not yet one of his avowed followers, yet, having received good to her soul, she was desirous of honouring him to the utmost of her power. For this purpose she sought him out in the Pharisee’s house, and went to him with a full determination to shew him some signal mark of her regard.

Now this argued no little zeal. As being of the weaker sex, she was the more liable to be condemned as officious, impertinent, and obtrusive. And being of a notoriously vile character, she was particularly obnoxious to insult and contempt. But unmindful of these things, she went uninvited, to the house of a proud Pharisee (where she was least of all likely to meet with any favour) and (indifferent to the construction that might be put upon her conduct by any censorious spectators, or even to the treatment she might receive from any of them) in the presence of the whole company expressed to him all that was in her heart.

And what was it that enabled her thus to “despise all shame,” and to triumph over the fear of man? Doubtless it was her faith: for the Apostle says, “This is the victory that overcometh the world, even our faith.”]

  2.      Her humility—

[Though she was bent on executing her pious purpose, she was solicitous to do it in as private and modest a manner as she could. She therefore went behind him as he lay upon the couch, and, having easy access to his feet, placed herself there, without attracting the notice of the company, or interfering with the conversation that might be passing at table.

This also was a strong mark and evidence of her faith. She knew his august character, and felt herself unworthy to enter into his presence; yea, she accounted it the very summit of her ambition to be permitted to kiss his feet. It was in this way that the faith of the centurion and others shewed itself; and though, through the remaining pride and ignorance of their hearts, young converts often, like Jehu, seek the notice and applause of men, humility will always be found to exist in the soul in exact proportion to our faith.]

  3.      Her contrition—

[No sooner had she placed herself near the Saviour, than all her sins presented themselves to her mind, and filled her with deep compunction. Instantly she burst into a flood of tears, with which she bathed, as it were, the feet of her Lord, while she embraced them, in hopes of finding mercy from the friend of sinners.

Now it is the property of faith to “look on him whom we have pierced, and mourn.” Yea, the more lively faith any have possessed, the more abundant has been their self-lothing and self-abhorrence. We cannot doubt therefore but that faith was the principle from whence her humiliation flowed.]

  4.      Her love—

[While she wept over the Saviour’s feet, she wiped them with the hairs of her head, and kissed them, and anointed them with odoriferous ointment. It was not possible for her to manifest stronger tokens of her affection.

And was not this also an evidence of her faith? Had she been an unbeliever, she would have seen “no beauty or comeliness in Jesus” that deserved her admiration: but believing in him, she accounted him “fairer than ten thousand, and altogether lovelyf;” according to that declaration of the Apostle, To them that believe, he is precious.]

  5.      Her confidence—

[She would not have ventured to approach the Pharisee in this manner, because she knew that he would despise her in his heart, and dismiss her with scorn. But she felt no apprehension of such treatment from the Saviour. She well knew his condescension and compassion; and therefore without reserve, and without fear, she cast herself upon his mercy.

In this too she shewed the strength of her faith. Unbelief would have suggested many doubts; Will he receive me? Will he deign to look upon such an abandoned wretch? But faith enabled her to approach him under a full persuasion, that “whosoever came to him should in no wise be cast out.”]

It was not in vain that she thus approached the Saviour; as we shall see, while we consider,

  II.      The fruits and consequences of her faith—

Though despised and condemned by the Pharisee, she was well rewarded by her Lord. She obtained from him,

  1.      The pardon of her sins—

[Numerous as her iniquities had been, they were all in one moment blotted out from the book of God’s remembrance. Jesus, who “had all power on earth to forgive sins,” pardoned all her offences, and “cast them, as it were, behind him into the very depths of the sea.” What a blessed fruit and consequence of her faith was this! Had she been subjected to all the evil treatment that could have been shewn her, she would have had no reason to regret that conduct by which, she had obtained so inestimable a blessing.

And was this peculiar to her? Shall not we also have our iniquities forgiven, if we apply to him in humility and faith? Shall the greatness of our sins be any bar to our acceptance with him, if we repent and believe? Let the word of God be deemed worthy of any credit, and all such apprehensions will vanish in an instant — — —]

  2.      An assurance of her acceptance—

[Twice did our Lord repeat to her the joyful tidings, that her sins were pardoned, and that her soul was saved; and to confirm it, he bade her depart in peace. What a cordial must this have been to her drooping spirit! How transported must she have been with the joyful sound! And what comfort must she enjoy through life in a sense of the Divine favour!

But neither was this peculiar to her. It is true, that many real Christians never attain to this high privilege: but it is owing to the weakness of their faith: if their faith operated as her’s did, if it shewed itself in such humility, such contrition, such love, such confidence, such zeal, they also should hear him say to them, “Be of good cheer; thy sins are forgiven thee.” What though he should not utter it by an audible voice from heaven, can he not reveal it to the soul by his Spirit, and enable us to say, “My beloved is mine, and I am his?” Yes: let us only glorify him to the utmost of our power, and he will give us a peace that passeth all understandingk, and a full assurance of hope unto the end.]

  3.      Everlasting happiness and glory—

[In the declaration of Jesus she received both a pledge and an earnest of her eternal inheritance. Nor can we doubt but that, after waiting her “appointed time upon earth,” she was admitted to the enjoyment of her Lord in heaven, not any longer to weep at his feet, but to sit with him on his throne, and to participate his glory.

Thus also shall it be with all who truly believe: “they shall never perish, but shall have eternal life” — — —]

  From this history we may LEARN,

  1.      The nature of faith—

[We cannot too carefully inquire into the nature of faith; for there is nothing respecting which so many, and such fatal, mistakes are made. Faith is not a mere assent to any doctrines whatsoever; but it is a living principle in the soul, which evidences itself by precisely such a regard to Christ as this woman manifested on this occasion. Would we then ascertain whether our faith be genuine and saving? let us inquire whether it lead us to Christ, in spite of all obstacles from without or from within, with humility and contrition, with love and confidence? For in proportion as we abound in these graces, or are destitute of them, we either possess, or are destitute of, a living faith.]

  2.      The excellence of faith—

[Admirable were the graces which this woman exercised; yet not one of them was noticed by our Lord: he overlooked them all; and noticed that only which was least apparent, and which every one else would have overlooked, namely, her faith. He knew that this was the root or principle from whence all her other graces sprang. It was this that led her so to honour him; and therefore he determined to honour it. And must not that be excellent which he so highly regarded, so studiously searched out, and so eminently distinguished?

But what is it that he here assigns to her faith? it is nothing less than the saving of her soul: he passes by all her other graces as having no weight or influence whatever in her justification before God, and specifies her “faith” as that which “saved” her. Is it possible to bestow a higher commendation on it than this?

If it be asked, why faith is thus distinguished above all other graces? we answer, it is because faith unites us unto the Saviour, and interests us thereby in all that he has done and suffered for us: but this cannot be said of any other grace whatever; and therefore, though every other grace adorns the soul, no grace but faith will save it.

Let us all seek to attain right sentiments on this most important point, and pray with the Apostles, “Lord, increase our faith.”]

  3.      The condescension of Christ to believing penitents—

[If a person of an abandoned character, however changed in his conduct, should come to us when in the midst of company, and that company of a higher order and Pharisaic cast, and should express such affection for us, our pride would be apt to rise; and, while we blushed for the degradation we seemed to suffer, we should be ready to condemn him for his unseasonable intrusion, or perhaps to suspect that he was deranged in his mind. But Jesus accounted himself honoured by the testimonies of the woman’s regard: and, though he could not but know what reflections would be cast upon his character on account of his kindness to her, he vindicated her conduct, and richly recompensed her kind attentions.

Thus will he do to every believing penitent. He will compensate the scoffs of an unbelieving world by manifest tokens of his approbation. He will not regard the quantity or quality of a man’s past offences; but will speak peace to his soul, and in due time “wipe away all tears from his eyes” for ever. O that we might all consider this, and experience it to our eternal joy!]

MDIV

THE LIGHTED CANDLE

  Luke 8:16–18.

No man, when he hath lighted a candle, covereth it with a vessel, or putteth it under a bed; but setteth it on a candlestick, that they which enter in may see the light. For nothing is secret, that shall not be made manifest; neither any thing hid, that shall not be known and come abroad. Take heed therefore how ye hear: for whosoever hath, to him shall be given; and whosoever hath not, from him shall be taken even that which he seemeth to have.

AMONG the ancient philosophers there were some, who instilled into their more immediate followers, principles different from what they avowed to the public at large. But there was no such insincerity in our Divine Teacher. He did indeed instruct his peculiar Disciples more fully than others (for others were not capable of enduring the clear light of his Gospel) but it was his design that, in due season, the whole truth should be made known to the world; and of this his intention he advertised his Disciples, at the very time that he was explaining to them his public discourses.

In the parable before us he suggests the duty,

  I.      Of those who preach the Gospel—

The Gospel is a light in the midst of a dark world—

[The world lieth in utter darkness: nor has it any means of discovering the way of acceptance with God, but by the Gospel of Christ. Something of God may be learned from the visible creation: and reason may discover many things that are proper to that relation which we bear to God and to each other: but nothing can be known of Christ, nor can any means of reconciliation with God be devised, by unenlightened reason. It is in the Gospel only that the Saviour is exhibited, and that all the things belonging to our peace are fully revealed. Hence the word of the Gospel is represented as a light shining in a dark place, and as that light to which the whole world must be indebted for life and salvationb.]

It is the duty of ministers to preach this Gospel,

  1.      With fidelity—

[It is not sufficient to amuse the people with moral essays, or with dissertations that shall display our own learning. We must preach Christ crucified. We must “determine to know nothing else among our people.” We must never omit any opportunity of setting before men that “light which God has sent into the world.” We may indeed, yea we must, use discretion in our method of dispensing the Gospel, lest by an injudicious declaration of the truth we injure those whom it is our desire to benefit: but, in this, we must be actuated, not by worldly policy or the fear of man, but solely by a love to the souls of our fellow-creatures. When no such necessity imposes a restraint, we must declare the whole counsel of God.]

  2.      With perseverance—

[As a man should not substitute any thing else in the place of the Gospel, so neither should he withdraw from the engagements he has solemnly entered into to preach the Gospel. Neither political ambition, nor worldly care, can ever justify a man in intermitting, much less in vacating, the paramount duties of the ministryg: not even sickness itself is any excuse for neglecting to employ the strength we have in the service of our God. We do not say, that the education of youth is incompatible with the ministry: but it should never be suffered to make void the superior obligations which we owe to God, and to the souls of men. It may be made subservient to the ministry; but must never supersede it.]

From the duty of those who preach the Gospel, we pass on to consider that,

  II.      Of those who hear it—

We should “take heed how we hear it”—

[We should be extremely careful what we hear; lest we be led astray by those who profess to guide us into the way of peacek. We must also be duly attentive to the manner in which we hear. We must not be indulging a vain curiosity, or a disposition to cavil; but must receive the word humbly, as the word of God himself; attentively, in order to retain it; and obediently, with a view to practise all that it enjoins. If, like those to whom this injunction was given, we be already in the ministry, or are preparing for it, our obligations to profit by the word, whether in the Church or in the closet, are greatly increased.]

An attention to this duty is of infinite importance—

  1.      We shall invariably receive benefit in proportion as we do attend to it—

[Who that has ever searched the Holy Scriptures in private, and waited diligently on the public ministration of the Gospel, has not found that, together with increasing views of the truth, his faith, his hope, and all his graces, have been strengthened and confirmed? — — —]

  2.      We shall assuredly suffer loss in proportion as we neglect it—

[From whatever cause we are led to slight the ordinances of religion, or to decline from the study of the sacred oracles, we shall soon find occasion for regret and sorrow. We may ask of all who have experienced such declension, Have you not lost much of the light and liberty which you once enjoyed in your souls? have not your graces languished; your corruptions gathered strength; your difficulties increased; your comforts vanished? — — —

God has inseparably connected prosperity with diligence, and with remissness want.]

  APPLICATION—

[If the true light now shine around you, be thankful for it, and walk in the light, lest the candlestick be removed, and ye be left in utter darknessr: and “let all make their light to shine before men;” that, being “as lights in the world,” they may “win by their holy conversation” those who have resisted the light of the written word, and shut their ears against the preached Gospel.]

MDV

DIRECTIONS HOW TO HEAR SERMONS

             Luke 8:18.

Take heed therefore how ye hear.

THE office of a Christian minister is arduous. He is to explain and enforce every part of man’s duty: he is to search out and censure every sin. After all his labours, he will see but little fruit. However faithfully he preach, there are but few who will hear aright: this our Lord had just declared in the parable of the sower. He then enforced his declaration with this most important caution. In discoursing upon which, we shall,

  I.      Assign some reasons for the caution—

Our Lord elsewhere cautions his people to take heed what they hear: nor can any thing be more necessary than to be on our guard against error. But the caution how we hear was also necessary:

  1.      Because many hear in an unbecoming manner—

The generality are careless hearers—

[They attend God’s house merely in conformity with the customs of the country: they suffer their thoughts to rove after earthly and carnal things: they discern very little difference in the doctrines which they hear: they, like Gallio, seem to “care for none of these things.”]

Many are critical hearers—

[They can attend to nothing which is not composed with elegance; or they affect only what accords with their own views of religion: they judge of all they hear by a standard of their own. Hence they form parties, and set up one minister against another.]

Many also are captious hearers—

[They will not hear any thing which militates against their prejudices: they cannot bear to have their favourite habits condemned: they are offended if their bosom lusts be faithfully reprovedc: they too much resemble the Scribes and Pharisees of old—While there continue such hearers, the caution will be necessary.]

  2.      Because God himself speaks to us by the preacher—

[Ministers are ambassadors for God, and speak in Christ’s stead. If they preach what is founded on the Scriptures, their word, as far as it is agreeable to the mind of God, is to be considered as God’s. This is asserted by our Lord and his Apostlesg. We ought therefore to receive the preacher’s word as the word of God himself. With what humility then ought we to attend to it! What judgments may we not expect, if we slight iti. Surely therefore on this account also we need the caution in the text.]

  3.      Because every discourse increases either our salvation or condemnation—

[The word delivered is either a savour of life or of death. Our Lord himself intimates this reason for the cautionl. Hence our Lord’s preaching eventually enhanced the guilt of the Jews. The same awful effects will be felt by those who slight his ministersn. What stronger reasons for such a caution can possibly be imagined?]

The necessity of such an admonition being evinced, we,

  II.      Give some directions for obeying it—

An humble mind will naturally receive instruction in a proper manner—

  We should HEAR,

With candour—

[We cannot too carefully divest ourselves of prejudice: we should not “call any man master upon earth.” We should rather weigh what we hear, in the balance of the sanctuary; but we ought to have our minds open to conviction. We should “receive the seed in an honest and good heart:” we should “receive with meekness the engrafted word:” nor can we hope to profit, if we do not cultivate this disposition.]

With a desire to profit—

[The word of God is profitable for many blessed purposes: yet it cannot be serviceable to us, if it be not received in faithq; but when applied to the soul, its operation is very powerful. We should therefore at all times apply it to ourselves: we should go to the ordinances, as the sick to Bethesda’s pool. Nor do we ever hear aright, except when we attend in this spirits: it is the practical hearer only that derives benefit to his soul.]

With an humble dependence on God’s Spirit—

[It is God alone who “teacheth us to profit.” Human labours, without his blessing, will be vain. It is his work to open the understandingx, and the heart. To him therefore should we look for the teaching of his spiritz. We should plead the promise which God has given us—In this way we shall experience much benefit from the wordb. No obstacles whatever shall be able to withstand its power: it shall be a rich source of grace and wisdom to usd. Let us then offer in sincerity that petition in the Litany—]

MDVI

JAIRU’S DAUGHTER HEALED

             Luke 8:50.

When Jesus heard it, he answered him, saying, Fear not: believe only, and she shall be made whole.

AFFLICTIONS may well be deprecated by us as painful to flesh and blood; but they are often the means of humbling us before God. Multitudes came as suppliants to our Lord, who would never have regarded him if they had not felt the pressure of disease or trouble. The rich in general were the most backward to acknowledge him; but they found that in the hour of affliction none other could do them good. Hence occasionally we see the opulent presenting their supplications before him. Nor did he reject the suit of any, whether they were rich or poor. The answer he gave to the ruler of the synagogue is recorded in the text; and it will naturally lead us to notice the ruler’s faith:

  I.      How it was tried—

Jairus (such was his name) had much to try his faith—

[He had an only child (twelve years of age) in dying circumstances. Having heard much of our Lord’s miracles, he applied to him on behalf of his daughter, and earnestly requested him to come and restore her to health. But while he was returning with Jesus to his house, his servant brought tidings that the child was dead. This was a dreadful shock to the parent’s feelings, and might have utterly destroyed all his hopes.]

Thus it is that the faith of God’s people is often tried—

[They are enabled to make application to their God and Saviour. But the storm in the meantime gathers thick around them: their difficulties so increase, that their hopes seem almost blasted. They have cried for pardon, and find only an increasing sense of guilt. They have prayed for deliverance from corruption or temptation, and experienced the assaults of Satan more violent than ever. Thus they are almost ready to think that God has cast out their prayer, and shut up his tender mercies from them. It was in this manner that holy Job was tried. Yea, the experience of most, however diversified, is generally found to agree in this.]

But this accumulated trouble was permitted for the further exercise of the ruler’s faith.

  II.      How it operated—

He was enabled humbly and confidently to depend on Jesus—

[It was his faith that first led him to Jesus for help: nor, when his case seemed desperate, did he give up his hope. It is probable that our Lord might perceive some rising apprehensions in his mind; but he sustained him instantly with those encouraging words, “Fear not.” Jairus expected now that his child should be raised as from a sleep. The idea of sleep, however, only called forth the derision of the mourners. Such was the fruit of their ignorance and unbelief: but the ruler himself resembled the father of the faithful.]

It is in this way that true faith will ever shew itself—

[It will surely lead us to Jesus for relief: it will make us humble and importunate in our supplications to him. We shall not presently turn from him because our difficulties increase: we shall rather adopt the expression of holy Job—. Unbelief may prompt us to deride what we do not understand; but faith will make us acquiesce in God’s declarations, though we cannot fully comprehend them, and expect the accomplishment of his promises, however his providence may appear to contradict them.

Jesus did not fail to respect the faith that honoured him—

  III.      How it was rewarded—

Jesus answered the ruler to the full extent of all his wishes—

[Our Lord reproved the excessive lamentations of the people, and encouraged them to expect the restoration of the child; but he would not suffer those who had derided him to be spectators of the miracle. He took with him, however, persons sufficient to attest it: he favoured the believing parents with admission to behold it, and restored their daughter, as it had been from sleep, in their very presence. The child arose instantly, and walked as in perfect health. For their further conviction he ordered food to be given to the child. By this also he intimated, that though she was restored by a miracle, she was to be kept alive by natural means. What a rich reward was this to the believing suppliant!]

Nor shall any one who asks in faith, be disappointed—

[Our Lord has commanded us to ask in faith; and has assured us that petitions, so offered, shall be answered by hime. Things the most impossible to man, shall, if they will conduce to our good and to God’s honour, be effected by the prayer of faith: crimes the most atrocious that ever were committed, shall be pardoned: lusts the most inveterate that ever enslaved a soul, shall be subduedh. The dead in trespasses and sins shall be raised, like Christ himself, to a new and heavenly life: nor shall they fail of attaining eternal happiness in heavenk.]

  APPLICATION—

[Every man must expect trouble in this vale of tears: the dearest friends must look forward to a day of separation; but let every trouble drive us to the compassionate Jesus, and every want be spread before him in prayer. We are not now indeed to expect miraculous interpositions; nor ought we to ask for temporal blessings in an unqualified manner. We should commit the concerns of this life to his all-wise disposal; but for spiritual blessings we cannot be too importunate, nor can our faith in his word be too strong. What he said to Martha he still says to us—. The advice of Jehosaphat is the best direction we can follown—. Let us not then limit his tender mercies. If we resemble the Samaritan lord, we shall fare like him. Let us not in renewed troubles be like the unbelieving Jewsp; but let us bear in mind that encouraging declaration—, and determine henceforth to live like the Apostler—.]

MDVII

THE FIVE THOUSAND FED

  Luke 9:12, 13.

And when the day began to wear away, then came the twelve, and said unto him, Send the multitude away, that they may go into the towns and country round about, and lodge, and get victuals: for we are here in a desert place. But he said unto them, Give ye them to eat.

WITH all our active services for the Lord it is proper to blend devotion and retirement; that so we may not neglect our own vineyard, whilst we are cultivating that of others. But there are calls which may properly supersede for a time our private duties; as God has told us by the prophet, “I will have mercy, and not sacrifice.”

Our blessed Lord, wearied with his continual labours, had retired to a desert place for meditation and prayer. But the people still following him in great numbers, he denied himself those necessary enjoyments, and not only renewed his exertions with all his wonted earnestness, but supplied by miracle the wants of all who waited on him. This event being replete with instruction, I shall set before you,

  I.      The Miracle he wrought—

The multitudes who followed him were reduced to the greatest straits—

[The evening was closing in upon them, and they had no provision for the support of their bodies after their great fatigues. What their motives were for such a protracted attendance upon him we do not exactly know. It is possible that some loved to hear his instructions; whilst others sought to obtain either for themselves or their friends a miraculous cure of their disorders: and some possibly were actuated by no better motive than that of gratifying an idle curiosity. But, however this might be, our Lord “had compassion on them,”and determined to avert from them the evils to which their inconsiderate zeal had exposed them. He proposed indeed to Philip, in the first instance, to purchase bread for them. But this proposal was made solely to try the faith of Philip; Philip knew that no funds which they possessed would suffice to feed so many. Two hundred pence, which is about six guineas of our money, would scarcely suffice to give to every one of them a little piece of bread, and much less to satisfy their hunger: and therefore the Apostles proposed that the multitude should be dispersed.]

But our Lord wrought a stupendous miracle for their relief—

[He ordered the multitude to be arranged in rows of fifty in depth and a hundred in breadth: and, that being done, he told his Disciples to dispense to them all the food which they had, consisting of five loaves and two small fishes. This was done: and every Apostle, whilst distributing the food, found the pieces in his hand still undiminished. And, after all were satisfied, he commanded the remnants to be gathered, to no less an amount than twelve baskets full; so ample was the supply, and so indisputable the miracle that had been wrought for them.]

Without dwelling on any of the smaller incidents of the miracle, we may proceed to consider,

  II.      The instruction to be derived from it—

Truly, it will be found very instructive—

  1.      In a moral view—

[Many valuable lessons does it suggest to us. We may here learn contentment: for, when our blessed Lord would feast this whole multitude, he did it not by spreading before them a luxurious entertainment, but by giving them only such provisions as were suited to a laborious fisherman, some barley bread and some cold dried fish. Shall it then be a matter of any concern to us, if we are constrained to subsist on coarser fare, whilst people in higher life are fed with dainties? I am persuaded that this meal was to their taste far sweeter, yes, and in their eyes, more splendid too, than the feast of King Ahasuerus to the heads of his one hundred and twenty-seven provinces. In fact, it is a small matter whether our tables be strewed with delicacies, or we have merely the food that is convenient and necessary for us. “Having food and raiment, though of the coarsest kind, we may well therewith be content;” and may say, as Paul, when his necessities were thus supplied, “I have all, and abound.”

And surely we may well learn from hence liberality also: for when our Lord proposed to his Disciples to give to the distressed multitude all the food which they had, the answer made, was not, ‘Lord, what then shall we have left for ourselves?’ but simply, ‘Lord, for so great a multitude our little store will be of no use whatever:’ and when our Lord gave the order to distribute it all, the order was obeyed without the smallest hesitation or delay. This kind of liberality would be but little approved by the Christian world in general. But it is highly approved in the Holy Scriptures; and the poor widow, who gave her whole substance for the use of the temple, was commended for it. In truth, there is no luxury under heaven that can be purchased with money, that is equal to the luxury of doing good. If only we give as unto the Lord, we shall never repent of having given too much: for “what we so give to the poor, we lend unto the Lord;” and at no distant period “he will repay us again.”

Methinks, too, we may here learn affiance also. Our Lord suffered these his followers to come into great straits, and then supplied their wants. And us also he may permit to be encompassed with difficulties for a season: but he will only make them an occasion of manifesting his own watchful care over us, and of magnifying his mercy towards us. True, we are not to expect miracles to be wrought in our behalf: but he has ten thousand ways of providing for his people; and he will do it in the time and manner that he shall see to be best for us: for he has said, “Seek first the kingdom of God and his righteousness, and all needful things shall be added unto you.” Let him give us ever so much, we are to suffer no waste, but to preserve our very remnants for future use: on the other hand, let our wants be ever so great, we should never doubt but he will supply us in the time of need.]

  2.      In a religious view—

[Who does not see in the conduct of this multitude how we should seek the Lard? Did they press upon him thus for the sake of obtaining healing for their bodies, and shall not we for the healing of our souls? Did they forget the very necessities of nature that they might reap the benefit of his instructions, and shall we account any self-denial too great for the obtaining of grace and peace at his hands? I do not indeed think it necessary, or even right, for us to neglect our worldly callings as they did. They could not otherwise have gained access to our blessed Lord, whose august character fully authorized and called for those extraordinary attentions: whereas we have access to him at all times in his ordinances, and may therefore easily make our attendance on him consistent with the discharge of all our relative and social duties. But in heart and affection we may well “leave all to follow him:” nor should our own carnal ease or worldly interests ever be suffered to detain us from him, or to interfere with the concerns of our souls.

Here, too, we see what we may expect at his hands. See how richly he fed that whole multitude: and will he withhold “the bread of life” from you? Will he not abundantly supply all of you out of his own inexhaustible fulness? Methinks you are here waiting upon him, and seated, as it were, before him to receive at his hands the communications of his grace: and here am I dispensing to you the bread of life according to his command. True, it is but barley bread that you receive: yet shall you find it sufficient for all your necessities, if only you receive it as from Him, and feed upon it as the food of your souls. You are told that, when “Jesus took the loaves and fishes, he looked up to heaven, and blessed them, and then brake and gave them to the disciples, and through the disciples to the multitude. Now, if you will beg of him to bless your provision also that is now dispensed by me, what may you not hope for? Truly your souls shall be fed, yea, and nourished too, unto life eternal. And see that multitude when dismissed to their homes: was there one amongst them that did not adore and magnify their glorious Benefactor? O that it may be so with you at this time! that not one soul may be sent empty away, but every one of you depart refreshed and strengthened for all your future labours! Even so, Amen and Amen.]

MDVIII

THE TRANSFIGURATION OF CHRIST

  Luke 9:29–32.

And as he prayed, the fashion of his countenance was altered, and his raiment was white and glistering. And, behold, there talked with him two men, which were Moses and Elias: who appeared in glory, and spake of his decease, which he should accomplish at Jerusalem. But Peter, and they that were with him, were heavy with sleep: and when they were awake, they saw his glory, and the two men that stood with him.

THEY, who were the immediate followers of our Lord, beheld him, for the most part, “a man of sorrows, and acquainted with grief;” but, lest they should “be offended in him,” and be tempted to forsake him, he sometimes spake to them of “that glory which he had with the Father before the world was,” and which he should resume as soon as ever the scenes of his present humiliation should be closed. On one occasion he condescended to give to three of them an ocular demonstration of his glory. The particulars are related in the passage before us; in opening which we shall consider,

  I.      The time and manner of his transfiguration—

Our Lord was at this time engaged in prayer—

[God has on many occasions signally manifested his regard to prayer. It was at the beginning of Daniel’s supplications that an angel was sent to reveal to him the period fixed for the Messiah’s advent. The reason that God assigned for sending Ananias to open the eyes of Saul was, “Behold, he prayethb.” Thus Jesus was at this time engaged in prayer. He had retired to a mountain for that very purpose: and this was the season which God chose for distinguishing him in this most signal manner. It is worthy of remark, that every time that God was pleased to bear testimony to his Son by an audible voice from heaven, it was either in, or immediately after prayer. And if we cultivated more holy intimacy with God, he would more frequently vouchsafe to us also the special tokens of his love.]

“While he was praying,” his form was visibly and wonderfully changed—

[In his transfiguration, as it is called, the Godhead displayed itself through the veil of his human nature, his countenance shone like the meridian sun; and his very garments were so irradiated by the lustre of the indwelling Deity, that they were white and dazzling like the light, yea, “so white as no fuller on earth could whiten them.” He had hitherto appeared only “in the form of a servant;” but now he appeared in his own proper form as God; at least, so far as his divine nature could be rendered visible to mortal eyes. Nor was this transfiguration intended as a mere ostentatious display of his glory: it was necessary perhaps for his support as man; that, when he should come into the scenes of his deepest humiliation, he might not faint. It was also well calculated to prepare his Disciples for that awful view of him, which they were afterwards to have, when they should see him in the garden, prostrate on the ground, bathed in a bloody sweat, and supplicating “with strong crying and tears” the removal of the cup which his Father had put into his hand.]

The history further informs us respecting,

  II.      His conversation with his attendants—

Moses and Elijah were sent from heaven to attend upon him—

[The body of Moses probably had been preserved, as that of Elijah had been translated to heaven, without suffering the total change which is usually effected by death. They were on this occasion arrayed “in glory,” somewhat like to their divine Master, though, of course, they were but as twinkling stars in comparison of the meridian sun. And there was a peculiar propriety that these should be selected to wait upon him, not only because they had been faithful and highly honoured servants of God, the one being the giver, and the other the restorer, of the law, but because they fitly represented the law and the prophets; and, in bearing testimony to him, resigned, as it were, their authority into his hands.]

These conversed with him respecting his own approaching death—

[One might have expected that they should have talked of heaven: but they had a subject in which all were yet more deeply interested; a subject, in which the inexhaustible treasures of divine wisdom and knowledge are contained; a subject, which fills all heaven with wonder, and which eternity itself will not be sufficient to unfold. Yes, that subject, universally exploded from the societies of men, was the one which occupied their attention during this delightful interview; “they spake of his decease which he should accomplish in Jerusalem.” O what do we lose by lending ourselves so entirely to other topics, and so totally discarding this! And how infatuated are men, that, even in the society of their dearest friends, they do not improve their hours by conversing on a subject of such universal importance!]

Nor were his earthly followers wholly excluded. We read of,

  III.      The peculiar privilege granted to some of his disciples—

Some more distinguished favourites were admitted to this heavenly vision—

[Christ has sanctified human friendships by manifesting the same attachments as are common among men. He not only chose twelve out of the body of his Disciples to be his stated followers, but admitted three of them to more peculiar intimacy than the rest: and even of these three there was one, who lay, as it were, in his bosom, and was called, by way of eminence, “The Disciple whom he loved.” But the three, who had been taken up to the mountain to spend their time in prayer, had fallen asleep, and lost thereby much of the vision, which they might have seen, and of the conversation, which they might have heard. Alas! What an irreparable loss did they sustain! Well might Jesus have said to them, “Sleep on now and take your rest.” But the effulgence of his glory roused them at last, and they both beheld this bright assemblage of persons, and heard the sublime discourse which passed between them. Happy were their eyes which saw, and their ears which heard, such things! Can we wonder that Peter should exclaim, It is good for us to be here! and that he should propose to erect tents for the accommodation of Christ and his heavenly guests, regardless of his own ease, if he might but protract his present enjoyments? But though well meant, it was an ignorant proposal; for it was needful both for themselves and for the world, that they should speedily resume their wonted labours, and fulfil the work assigned them. Peter however may well be excused, for “he knew not what he said.”]

They also heard the testimony, which the Father on that occasion bore to Christ—

[While the Apostles were wishing to rest in their present comforts, they were overshadowed with a cloud, and their joys were turned into fear and dread. The cloud perhaps was like that which guided the Israelites through the wilderness as a symbol of the Divine presence: and what can we expect, but that, as sinners, they should tremble at the near approach of the divine Majesty? But the testimony which they heard, amply compensated their transient fears: their divine Master was proclaimed as the only beloved Son of God; and they were bidden to “hear him” him chiefly, him constantly, him exclusively. Such was the singular honour conferred on him: and though they were forbidden to mention it for a season, lest it should provoke their enemies to wrath, and their fellow-disciples to jealousy, yet doubtless it tended much to support them in their subsequent conflicts.]

  INFER—

  1.      How indisputable is the truth of our holy religion—

[This was a most remarkable testimony to the character of Jesus; and it was given by God himself: and would God interpose in this manner in order to deceive? or could those Disciples be mistaken in what they so plainly saw with their eyes, and heard with their ears? Surely, strange as the tidings of the Gospel may be thought, here is evidence enough that it is “not a cunningly devised fable.” It is remarkable that St. Peter selects this very event out of the many thousands to which he was a witness, in order to establish beyond a doubt the truth of that doctrine which he preached. Let us then receive that Gospel which is so well authenticated, so firmly established. Let us “hear Jesus,” our divinely appointed Teacher, and make him “our beloved” Saviour, “in whom our souls are well pleased.”]

  2.      How diversified are the states of God’s people upon earth!

[These highly favoured Disciples were now upon the mount; but they were soon to descend into the valley again, and to go “through much tribulation in their way to the kingdom.” Thus it is with all the Lord’s people: the present is at best a chequered scene: nor is trouble ever nearer to us than when we are saying, “My mountain standeth strong; I shall never be moved.” Let us then be thankful for any seasons of joy; but never be so elated by them as to wish to set up tabernacles here, or to forget that we may soon experience a sad reverse: yea, let us rather improve our joys as means of strengthening us for future conflicts.]

  3.      What a glorious place must heaven be!

[It must have been inexpressibly delightful to have beheld, though for so short a time, this heavenly vision: but what must it be to “see Jesus as he is,” in all the full blaze of divine majesty; to see him, not attended with two only, but with ten thousands of his saints; and to hear, not a conversation about future sufferings, hut songs of everlasting joy and triumph? What must it be to see and hear such things; ourselves resembling the Lord Jesus; our “bodies fashioned like unto his glorious body,” and our souls “shining above the sun in the firmament;” our body no longer to become torpid through sloth, nor our soul to be agitated by surprise or terror; but in the perfect exercise of all our faculties to participate that glory, with a full assurance that it shall never end? Well may we then say, It is good for us to be here. Then we shall need no tabernacles, for “we shall dwell in the temple of our God, and shall go no more out.” May we all be counted worthy of that honour! may we be admitted to the enjoyment of that beatific vision; that “when Christ, who is our life, shall appear, we also may appear with him in glory!”]

MDIX

AGAINST MISTAKING OUR OWN SPIRIT

             Luke 9:55.

Ye know not what manner of spirit ye are of

WHEN we consider what attainments men have made in science and philosophy; when we see them marshalling the stars, measuring their distances, tracing their courses, and ascertaining their influence, we are amazed at the strength of human intellect. But when we turn our eyes to their spiritual attainments, and inquire into their knowledge of their own hearts, we are altogether as much astonished at the extreme ignorance which they betray. Even godly persons have but very limited and partial views of their own principles of action. The very Apostles, who had long enjoyed the instructions of Christ himself, shewed on many occasions an unbecoming spirit, while they supposed themselves actuated by the best motives. One instance in particular we have before us, where, under a cloke of zeal for their Master’s; honour, they would have called down fire from heaven upon a whole village. Our Lord, however, rebuked them in the words we have now read; from whence we shall inquire,

  I.      Whence is it that men are so liable to self-deception?

It is manifest, beyond a doubt, that many know not what spirit they are of—

[The various classes of ungodly men are universally labouring under self-deception. However they neglect every duty, or violate every commandment, they persuade themselves that, on the whole, they have good hearts; nor have they the smallest conception that they are “haters of God.” Even the proud persecutor, so far from accounting himself an enemy to God, will imagine that he is doing God service, while he is opposing to the utmost the Redeemer’s kingdom.

Nor are the godly themselves exempt from similar delusions, though they are influenced by them in a less degree. The zealous are sometimes inflamed with an unhallowed fire; and the timid induced to temporized. The confident will resolve, when they should rather pray for strength; and the faithless will harbour fears, when they should rather be enjoying their securityf.]

This propensity to self-deception is not hard to be accounted for—

  1.      There is a close affinity between good and evil—

[Good and evil are in their own nature as opposite as light and darkness: but, through the imperfection of our knowledge, they appear very nearly allied. Indifference assumes the garb of candour: worldliness is dignified by the name of honest industry: the fear of man puts on the mask of prudence: a vindictive spirit passes for a nice sense of honour. There is scarcely any other disposition, however sinful, which does not assume the name of some corresponding virtue, and thus conceal at least its own malignity, or perhaps obtrude itself upon the world as amiable and praise-worthy. Hence there arises a great difficulty in distinguishing between the good and the evil that there is in our own actions, since the very same thing may be either good or evil, according to the principles from whence it proceeds, and to the time, manner, or degree in which it is carried into execution.]

  2.      There is a backwardness in man to search out the evil that is in him—

[There is in every man a self-love, which renders nun averse to view his own actions in an unfavourable light; and a partiality that leads him to put the best construction upon them. If there be reason to doubt the purity of our own intentions, we do not like to bring matters to the test, and to weigh our actions in the balance of the sanctuary. If a friend attempt to undeceive us, we shrink from the probe, and would gladly avoid the painful scrutiny. Were we told that there was some hidden fire likely to consume our house, we should search into every corner, and thankfully accept every assistance to discover it, in order that it might be extinguished before it had gained too great an ascendancy. But if a friend would point out the evil of our hearts, we are glad to conceal it from his view, and to harbour, rather than detect, the lurking foe. Even in the public ministry of the word, we are apt to think how suitable such and such admonitions are for others, instead of applying them to ourselves: and hence we continue in an evil way, persuading ourselves that we are influenced by a good spirit, while our most discerning friends lament the delusions which they cannot hinder.]

It will be of no small benefit to us to consider seriously,

  II.      How we may counteract its baneful influence—

Doubtless, it is easier to prescribe means to others than to use them ourselves—

  But, as God works by means, we would SUGGEST such as may prove most effectual—

  1.      Let every grace receive a due portion of our attention—

[Many in their concern for one grace will trample upon another: in the exercise of zeal, they will forget charity; and, in maintaining confidence, will overlook humility and fear. The ungodly indeed are necessitated often to thwart one propensity, while they indulge another; but all the graces of Christianity may be exercised together, and in their highest perfection: every one tempers and limits that which appears opposite to it; and all, like the rays of the sun, must be combined, to produce their full effect.]

  2.      Let every part of Scripture be regarded with equal reverence—

[It is astonishing how irreverently even good persons will sometimes treat those portions of Scripture which militate against their sentiments or practice. The plainest declarations of God are considered as “hard sayings,” and are slighted, either as impracticable in themselves, or as inapplicable to their case. But we must be careful to receive every word of God; and to improve it as “a light to our feet and a lantern to our paths:” for it is only “by taking heed to it” that we can ever effectually “cleanse our way.”]

  3.      Let Christ be set before us as our pattern and example—

[Wherever we can trace the steps of our blessed Lord, there we are to follow. There were indeed some things in him which would not become us, because we are not called to the high office which he sustained. But the spirit of his actions should be copied by us, even where the actions themselves would not be proper for our imitation. We should not attempt to fast forty days and forty nights; but we should exercise self-denial. Nor should we speak of rulers in reproachful terms; but we should be bold and faithful in the discharge of our duty. In doubtful circumstances it will be profitable to consider what he would have done if he had been precisely in our situation. By thus divesting ourselves of partiality, and proposing to ourselves his perfect pattern, we shall have our judgment assisted, and our conduct rectified.]

  4.      Let us lean to the side that mortifies, rather than to that which suits, our natural inclination—

[In the present corrupt state of human nature, we shall rarely, if ever, find our natural desires drawing with precision our line of duty. Self has too strong a bias, even where its tendencies most accord with the word of God: nor does it ever fail to operate in some measure. If therefore we lean to that side, we may be hurried, before we are aware, to great extremes, without any prospect of recovery. But if we lean rather to the opposite side, we are in no danger of being transported much too far; and we have a bias uniformly operating to bring us back to the line of moderation. This rule is founded on the supposition that our natural inclinations may, in some instances, prescribe what is right. But, in cases where the line of duty is at all doubtful, it will invariably be found safer at least, and in all human probability the only right way, to oppose and mortify self.]

  5.      Let us keep our minds open to conviction—

[If we will at all events conclude ourselves right, there is no hope of our being ever undeceived. We must he willing to suspect ourselves, and to listen to the counsel of our friends. Even Peter needed correction from his brother Paul; and the duty of “teaching and admonishing one anotherm,” necessarily implies a readiness to receive, as well as to impart, fraternal admonition. And if we cultivate this disposition, we shall often be preserved from evils into which we might have rushed, and have reason to adore our God for the advice we have received.]

  6.      Let us pray constantly to God to search and try us—

[Our treacherous hearts can put such glosses on our conduct as to deceive both ourselves and others: but they cannot deceive God. “He searcheth the heart, and trieth the reins:” he “weigheth the spirits;” and discerns with infallible certainty the smallest mixtures of evil, and the minutest deviations from his holy law. And, as he beholds, so he can discover to us, the secret workings of our own corruptions. If he shine into our hearts, we shall be astonished to see the delusions which we have held fast perhaps for many years, and of which our dearest friends could never convince us! Let us then pray to him to search and try the very ground of our hearts; and he will not only make our senses more acute to discern good and evilp, but will keep our feet in the way of his commandments.]

MDX

APPROPRIATE ADDRESSES TO DISTINCT CHARACTERS

  Luke 9:57–62.

It came to pass, that, as they went in the way, a certain man said unto him, Lord, I will follow thee whithersoever thou goest. And Jesus said unto him, Foxes have holes, and the birds of the air have nests; but the Son of man hath not where to lay his head. And he said unto another, Follow me. But he said, Lord, suffer me first to go and bury my father. Jesus said unto him, Let the dead bury their dead: but go thou and preach the kingdom of God. And another also said, Lord, I will follow thee; but let me first go bid them, farewell, which are at home at my house. And Jesus said unto him, No man, having put his hand to the plough, and looking back, is fit for the kingdom of God.

TO investigate and unfold the expressions of Holy Writ is an office in the discharge of which a minister renders most essential service to the Church of God: and hence it constitutes a very great portion of a minister’s labours; so far, at least, as respects his public addresses to his people. But the eliciting of characters, as portrayed in the inspired volume, is also a work of great importance; inasmuch as it enables a multitude of persons to behold themselves, as it were in a glass, and to arrange themselves under the different classes to which they belong. It is this latter office which I shall endeavour to discharge at this time. Here are three distinct characters brought to our view, with distinct addresses to each. On the particular terms that are used, I shall say but little; my intention being rather to take the subject in one collective view, and to suggest reflections upon it as a whole.

Let us, then, contemplate,

  I.      The characters here presented to our view—

They all express different measures of regard for Christ and his Gospel: the first is all willingness; the second is all reluctance; the third is a compound of the two former, being partly willing, and partly reluctant, to obey the Gospel call.

The first professes the utmost willingness to follow Christ—

[“Lord, I will follow thee whithersoever thou goest.” This is well spoken, on a supposition that it convey the deliberate purpose of the heart. Such a state of mind as this is a counterpart of heaven itself; where all the redeemed are said “to follow the Lamb whithersoever he goeth.” But, from the answer of our Lord to him, it is evident that the man knew not what he was undertaking. He had not considered what conflicts he would have to maintain, what sacrifices to make, what self-denial to exercise. The very confidence with which he expressed himself argued a sad ignorance of his own heart, and a very partial acquaintance with the duties which he was so ready to engage in. He seems to have been under an impression that the Lord Jesus was about to establish a temporal kingdom; and, like the mother of Zebedee’s children, to have contemplated a pre-eminence amongst his followers, as a post of worldly honour, and of enviable preferment.

Now, amongst ourselves, also, there are many who are under a similar delusion. They think of nothing in religion, but its joys and honours. As for “entering into it by a strait gate,” and finding it “a narrow way,” they seem never for a moment to have contemplated it in such a forbidding aspect. Like the stony-ground hearers, they have received the word with delight, and appear at once to experience all its fructifying powers. In a moment, as it were, they seem to have attained a high measure of grace, and to have made a considerable proficiency in the divine life: but their want of “root in themselves” will soon be made manifest, and their profession speedily be found to have been nothing but an empty boast.]

The second manifests a great degree of unwillingness—

[It is here particularly to be noticed, that this second character had received from Christ an express command, “Follow me.” This, therefore, should have been obeyed in the way that Matthew had obeyed it at the receipt of custom, and the sons of Zebedee amidst their father’s nets. But he pleads for delay, as feeling that he had an occupation which, at the present at least, was of superior importance. Whether his father was really dead, or only aged and in dying circumstances, is, amongst commentators, a matter of doubt. I confess I incline rather to the latter opinion; because the circumstance of his being engaged in attending the ministry of our Lord at that time, in a country where the funeral followed so closely on a man’s decease, gives just reason to think that his father, though aged or sick, was yet alive: and in this view, the apparent harshness of our Lord’s answer vanishes at once. There were persons in plenty to perform the last offices for his father; and, however commendable the exercise of filial attention was, the immediate call of God was of sufficient authority to supersede it; and “to love father or mother more than Christ,” was to shew that he was “unworthy of the kingdom of God.”

But of this description, also, are many amongst ourselves. They may, possibly, really feel the obligations due to parents: but, in making filial duty a plea for delaying to obey the Gospel, they betray a total ignorance of what they owe to God. It is said of Levi, that, when commanded to go through the camp and slay the worshippers of the golden calf, he executed the commission without any partiality or reserve: “he said to his father and to his mother, I have not seen him; neither did he acknowledge his brethren, nor know his own children.” And, however self-denying the office to which we are called may be, we are to discharge it instantly, without deference or regard to any human being. But many who hear the Gospel, and acknowledge their obligation to obey it, are yet kept back, from a mistaken idea, that respect even for a father, and that father in the most trying circumstances, will justify a delay in obeying the call of God. In saying, “Suffer me first to do” any thing under heaven, they actually rebel against God; who commands us “to seek, first the kingdom of God and his righteousness,” and to “hate even father and mother” in comparison of Christ.]

The third professes a willingness to follow Christ, but pleads for permission to delay it—

[It is probable that the person who desired to “go home and bid farewell to his friends” had in his view the history of Elisha, who had made this request to Elijah, and received his permission to execute his wish. But the danger which this man would encounter was incomparably greater than Elisha’s; for he might be sure that his friends would exert all their powers to divert him from his purpose.

A similar mistake proves fatal to multitudes at the present day. They wish to conciliate the regards of their earthly relatives, and for that end subject themselves to temptations which they are not able to withstand. Their friends know not how to give them up to follow a course which, to say the least, is so unpopular, and, with respect to this world, unproductive also; and, in order to retain their hold of their vacillating friend, they use every effort of intimidation, of raillery, of contempt: and thus they prevail on the unstable Christian to relinquish his holy profession, and to go back again to the world.]

These several characters will appear in their true light, whilst we consider,

  II.      The appropriate answers successively addressed to them—

To the first, our Lord sets forth the difficulties attendant on the Christian life—

[The man, it should seem, had expected little but outward prosperity; and our Lord informs him how unfounded this expectation was; since he himself, though Lord of all, was destitute of every earthly accommodation: and it could not be expected that “the servant should be above his Lord.” The same would I say to those who are forward to engage in a profession of religion, and to number themselves amongst the Lord’s people. In making such a profession, you are incomparably more likely to meet with want and shame, than fulness and honour. The Apostles of our Lord, and particularly the Apostle Paul, were exposed to cold, and hunger, and nakedness, and perils of every kind: and thousands of others, in different ages of the Church, have been called to experience the same: and though persecution for righteousness’ sake is not carried to the same extent amongst us, we are not authorized to expect any earthly comfort, of which the men of this world can deprive us. A pre-eminence in our Lord’s kingdom will, in the eyes of the ungodly, entitle us to nothing but preeminence in sufferings and reproach. And the man that will not follow religion on these terms must relinquish Christ altogether: for “if we take not up our cross daily to follow him, we cannot be his disciples.” Let every one, therefore, that would be saved by Christ, be prepared to participate with Christ in his wants and sufferings; and let him “follow Christ without the camp, bearing his reproach,” yea, and “glorying that he is counted worthy to suffer shame for His sake.”]

To the next, our Lord declares that every consideration under heaven must give way, when we are plainly called to serve and honour him—

[This I conceive to be the real meaning of that expression, “Let the dead bury their dead.” Our Lord did not mean to discourage the performance of our relative duties, and least of all the duties which we owe to our parents. Both the Law and the Gospel concur in this, even in enforcing obedience to earthly parents. This was “the first commandment with promise;” and, “if we obey it not,” whatever we may profess, “we are worse than infidels.” But our duty to God is of paramount obligation. And, if we say, Who then shall perform the duties which we neglect? I answer, There will always be found enough of worldly people to attend to worldly duties: and we may well leave them to discharge what they supremely affect. We may “leave the dead to bury their dead.” If we have a clear call to preach the Gospel, or to embrace it in such a way as shall be incompatible with those carnal occupations which may as well be performed by others, we may well leave those occupations to others; and, at all events, we must never so follow them as to let them interfere with the discharge of our higher duties: and if any one blame us for this, our answer must be, “Whether it be right to hearken unto you more than unto God, judge ye: for we cannot but do the things which he requires.”]

To the last, our Lord administered a solemn caution—

[It seemed that this person was more sincere than the others; though still by no means sufficiently aware of the danger to which, by the step which he contemplated, he would be exposed. The man who would finally be accepted of God, must “not only set out well, but must endure unto the end.” He must take care of hankering after the flesh-pots of Egypt, which he has left. “Lot’s wife” is a standing monument to all ages, and warns us all, not so much as to cast a look of regret at the vanities we have once renounced. A man at plough will execute his work but ill, if he look back in the midst of it: and a man who is working for eternity will never be judged fit for the kingdom of God, if he be not continually intent upon that which is before him, and carefully prosecuting his destined work. Let those, therefore, who plead for worldly gratifications, consider their tendency, and dread their effects. I grant that there are many things both seemly and innocent, if abstractedly considered, which yet a man in earnest for heaven will do well to avoid; lest by means of them he should be ensnared, and diverted from his proper course. The man in a race will not only free himself from encumbrances, but will gird about his loins the garment that would obstruct his way. And in like manner we also should “cast away every weight, and the sin which either does, or may, more easily beset us, and run with patience the race that is set before us.” It were “better never to have known the commandment at all, than, after having known it, to depart from it.”]

  Permit me, then, to recommend to every one of you,

  1.      Consideration—

[Take not up religion in a light and thoughtless way; but consider carefully, what duties it prescribes, what exertions it requires, what sufferings it entails; and, “before you begin to build the tower, sit down and count the cost, and see whether you have wherewith to finish it.” If you will possess “the pearl of great price, you must sell all that you have, and buy it.”]

  2.      Decision—

[Whether you be of a higher or a lower rank, it matters not; you shall surely find, that if you will live godly in Christ Jesus, you shall suffer persecution. David experienced this, after he sat on the throne, no less than whilst he fled from the face of Saul. You must expect it. You must expect it in its utmost possible extent, even to martyrdom itself. And you must be “ready either to be bound or die for the name of the Lord Jesus,” if such a sacrifice should be called for at your hands. In nothing must you “consult with flesh and blood.” To “follow the Lord fully” must be the one deliberate and determined purpose of your soul.]

  3.      Constancy—

[Never are you to be weary of well-doing. “If you draw back, God can have no pleasure in you:” “you will draw back to certain and everlasting perdition”. You must “be faithful unto death, if ever you would obtain a crown of life:” “he only, that endureth unto the end, ever will, or ever can, be saved.”]

MDXI

AGAINST A DISPOSITION TO RELINQUISH THE LORD’S SERVICE

  Luke 9:62.

Jesus said unto him, No man having put his hand to the plough, and looking back, is fit for the kingdom of God.

SO infinitely important is the service of God, that nothing can ever justify the withdrawing of ourselves from it, or the relaxing of our diligence in the discharge of our proper office. However innocent any earthly employment may be, yea, however decorous, or even necessary, in its place, it must give way to the more urgent calls of our duty to God. Of this our Lord constantly warned his hearers, in order that they might fully count the cost before they became his followers. His answers to three different persons upon this subject are worthy of our particular attention: to the first, who voluntarily tendered to him his services, he replied, that he must expect no worldly advantages in following him, but rather lay his account to meet with poverty and disgrace. In his address to the second, whom he had enjoined to follow him, and who wished to defer his obedience till he should have performed the last offices for his deceased father, our Lord required him to leave those offices to others, who were not occupied in higher pursuits, and instantly to comply with the direction given him; because nothing, however proper in itself, should interfere with the execution of a positive command. To the last, he gave this caution; that since his earthly relatives would most probably prove a snare to him under his present circumstances, he must make up his mind to forsake all for him; for that a wavering mind would unfit him both for the service of God on earth, and the enjoyment of God in heaven. The request of this last person seems to have brought to our Lord’s mind the circumstances of Elisha, when he was called to serve Elijah: and it is to Elisha’s occupation that our Lord alludes in the answer he gave him. From his words we may deduce two important observations:

  I.      When we engage in God’s service, we should determine, through grace, to continue in it—

When we “put our hand to the plough” we engage in God’s service—

[It is obvious that, as God’s creatures, and more particularly as redeemed by the blood of his dear Son, we are bound to serve and obey him. Now the obedience which he requires, is, that we renounce the world, and mortify sin, and yield up ourselves to him unfeignedly, and without reserve. And when we begin to make a profession of religion, we do, in fact, declare, that henceforth we will walk conformably to the example of Christ, and the precepts of his Gospel. Our very putting of our hand to the plough is, as it were, a public declaration of our intention to prosecute and finish the work assigned us by our divine Master.]

But it is of no use to begin the Lord’s work, if we do not resolutely adhere to it—

[When first we turn to the Lord, we propose to ourselves two ends, namely, to glorify God, and to save our own souls: and while we continue faithful to our engagements, we find no reason to complain of disappointment. But the very instant we recede from our work, we proclaim, as it were, to all around us, ‘I have tried religion, and found it but an empty name: I have served the Lord, and experienced him to be a hard Master: I have weighed the world and its services in a balance with God and his service; and I bear my testimony, that the world deserves our preference.’ By such conduct as this a person pulls down all that he has built: he brings incomparably more dishonour to God than ever he brought glory, and sinks his soul into a far deeper condemnation, than if he had never known the way of righteousness. As a man who should begin to plough, would render himself of no use, if he should relinquish his work as soon as he had proceeded to the end of a single furrow; so an apostate from religion renders his divine Master no service by a temporary obedience, but rather defeats, yea, most completely reverses, the ends proposed.]

Nor is it an open apostasy only from our holy profession that is so fatal to us: for,

  II.      A disposition to recede from it manifests us to be unfit for the kingdom of God—

Not he only who indignantly throws away the plough, but he who, while he still professes to do the Lord’s work, is “looking back” with a wishful eye upon the world, is in the state here mentioned. He is unfit for,

  1.      The kingdom of God on earth—

[This is the primary import of the words of the text: nor can any thing be more clear than the truth contained in them. The service of Christ, whether in ministering the word to others, or in obeying it ourselves, requires steadfastness. We cannot adhere to Christ without opposing in many instances our carnal appetites, and worldly interests; as therefore a man, who, instead of attending to his plough, looks frequently behind him, would soon prove himself unfit for the service in which he was engaged, so he who should undertake to serve the Lord Christ, while his heart was yet set upon the world, would walk very unworthily of his profession, and soon shew himself unfit to execute the office assigned him. Like a bowl sent forth with violence, he might go steadily for a season; but he would ere long feel the influence of the corrupt bias that was within him, and, like “Demas, forsake the way of truth from love to this present evil world.” He must “be sincere, if he would be without offence until the day of Christ.”]

  2.      The kingdom of God in heaven—

[If any person be disposed to look back, after having put his hand to the plough, he shews, that he has not a supreme love to God, nor any real delight in holy ordinances, nor any resemblance to the characters of the saints of old. Look at Abraham, at Moses, at Paul, or any others recorded in the Scripture; they left all for Christ, “counting every thing to be dung and dross for him,” and “esteeming even the reproach of Christ to be greater riches than all the treasures of the world;” nor could even death, in its most formidable shapes, divert them from their purpose to serve and honour him. But how unlike to them are the irresolute and unstable! and how incapable of enjoying heaven even if they were there! Could they be happy in God when they do not supremely love him? Would they not rather dread his presence from a consciousness that their hearts were known to him? Could they bear to spend an eternity in those employments for which they have no relish? would not their exercises be an irksome task, and an intolerable burthen? Could they have sweet communion with the glorified saints when they differ so widely from them? Would they not rather be so condemned in their consciences as even to wish themselves out of their society? Surely a wavering professor of religion is alike unfit for the church militant, and the church triumphant.]

  ADDRESS—

  1.      Those who never put their hands to the plough—

[How many are there who never set themselves in earnest to do the will of God, or even take pains to inquire what the will of God is! But such will comfort themselves with the reflection, that they are neither hypocrites nor apostates. Alas! how poor a consolation is this! Be it so; you have never made any profession of religion at all: but is that a ground of satisfaction and boasting? What must you say, but this? “Here is one, who has cast off all allegiance to his Maker, and lives without God in the world.” Ah! glory not in such a distinction as this: for, whoever ye be, God has assigned you a work to do, and will call you to give an account of your talent: and if you have hid it in a napkin, he will “cast you, as an unprofitable servant, into outer darkness.” May God open your eyes, and interest you in his service ere it be too late!]

  2.      To those who, having put their hands to the plough, are disposed to look back—

[We are apt to think lightly of secret declensions, if we do not openly apostatize from the truth. But what was it that rendered Lot’s wife such an object of God’s displeasure? Did she go back to Sodom, or refuse to proceed with the angel to the destined place of safety? No; she looked back, and thereby shewed, that her heart was not thoroughly weaned from the things which she had left behind: and on this account it was, that she was instantly transformed into a pillar of salt, and made a monument of God’s wrath and indignation to all succeeding ages. To impress this instructive lesson on our minds, our Lord bids us “remember Lot’s wifee:” and it will be well to bear her ever in our minds, since, if we turn back, it will be unto perdition; and our last end will be worse than the beginning. We must endure to the end if ever we would be savedh.]

  3.      To those who are determined, through grace, to persevere in their work—

[Doubtless the work will often prove heavy and fatiguing. But God has promised “grace sufficient for us.” And the more we labour, the greater our reward. Yea, the very work itself is a source of much peace and joyk, and wonderfully conduces to fit us both for this world and the next. Who will make so distinguished a preacher of Christ, or will so adorn his Christian profession, as he who is altogether dead to the world? And who is so fit to join the saints above, as he who already emulates them in their love to God, and their delight in holy exercises? Go on then, “forgetting what is behind, and reaching forth to that which is before;” and soon you shall both “rest from your labours,” and “enter into the joy of your Lord.”]

MDXII

THE DANGER OF REJECTING THE GOSPEL

  Luke 10:10–16.

Into whatsoever city ye enter, and they receive you not, go your ways out into the streets of the same, and say, Even the very dust of your city which cleaveth on us, we do wipe off against you: notwithstanding be ye sure of this, that the kingdom of God is come nigh unto you. But I say unto you, that it shall be more tolerable in that day for Sodom, than for that city. Woe unto thee, Chorazin! woe unto thee, Bethsaida! for if the mighty works had been done in Tyre and Sidon, which have been done in you, they had a great while ago repented, sitting in sackcloth and ashes. But it shall be more tolerable for Tyre and Sidon at the judgment, than for you. And thou, Capernaum, which art exalted to heaven, shalt be thrust down to hell. He that heareth you heareth me; and he that despiseth you despiseth me; and he that despiseth me despiseth him that sent me.

NOTWITHSTANDING all the care which our Lord took to prepare the minds of men for the reception of his Gospel, his success was very small, insomuch that after his resurrection and ascension to heaven, his disciples amounted to no more than five hundred. He foresaw it would be so; and when sending forth his seventy disciples into all the places whither he himself was about to come, he guarded them against the offence which the contracted influence of his word might occasion. He directed them how to act towards any city which should not receive them: they should express towards its inhabitants the indignation of God, and should make known to them both their iniquity and their folly. In confirmation of what he instructed them to do, he himself denounced his judgments against the cities that had rejected him; and then proceeded to give a general admonition to all to whom his Gospel should come.

Were we addressing ministers, we should consider the subject more immediately in relation to them: but in an address intended only for private Christians, it will be more profitable to wave what relates to the conduct of the ministry, and to suggest rather such reflections as are applicable to mankind at large, especially that part of them which is disobedient to the Gospel of Christ.

  I.      How awful is their obduracy!

[Our Lord complained that the cities to which he had ministered had resisted such means as, if used for the awakening of the inhabitants of Tyre and Sidon, or even of Sodom and Gomorrha, would have been effectual to bring them to repentance: “they would have repented long ago, sitting in sackcloth and ashes.” Now, without stopping to inquire, why God withheld from Sodom the means of grace which would have been effectual, and vouchsafed them to Jewish cities, where he knew they would not be effectual, (a question which no human wisdom can solve,) we would call your attention to this fact as illustrated in the present day.

We acknowledge that the hearers of our Lord had many and great advantages which we have not: but on the other hand, we have great advantages which they had not. We admit, that they were instructed by One who “spake as never man spake;” and that they saw the mighty works which he wrought in confirmation of his word: but on the other hand, the meanness of his appearance and of his followers was a stumbling-block, which it was exceeding difficult to get over, and which is entirely removed out of our way. Besides, they saw the plan of Christianity only in a very obscure and partial light; whereas we see it in all its fulness and completion: and the evidence we have from that great miracle of all, his resurrection from the dead, is stronger than all those which they beheld. We may, therefore, justly say that our advantages are greater than theirs: and yet multitudes hear the Gospel now, and are unmoved by it: some sneer at it as folly and enthusiasm; and others rest in a mere formal profession of it, without any experience of its transforming power. What then shall we say of them? Are not they blind and hardened in a very awful degree? Are not they also more obdurate than the idolatrous Syrians, or the filthy Sodomites? Yes: far less evidence, and an obscurer statement of the Gospel, would have brought them to “repent in dust and ashes;” whereas the unbelievers of the present day are proof against an accumulated weight of evidence, and against the full splendour of evangelic truth.

Let this then be considered by us: and when we wonder at the blindness and obduracy of the Jews, let us remember how blind we ourselves have been, and how unaffected by the most stupendous miracles of love and mercy that ever were vouchsafed to men.]

  II.      How heinous their guilt!

[Unbelief is in general scarcely ever thought of as a sin: the open infidel justifies himself by a pretended want of evidence; and those who maintain a form of religion fancy themselves possessed of saving faith: so that, whatever men have to condemn in their own conduct, they never think of bemoaning their unbelief. But behold what was Christ’s judgment respecting this! He considered unbelief as a more heinous sin than any which Tyre and Sidon, or even Sodom and Gomorrha, had committed, and as involving his hearers in a deeper condemnation than any to which the vilest of those cities would be doomed. He also commanded his Disciples to “wipe off the dust from their feet against those who received them not,” in token of God”s indignation against them, and his abandoning of them to the evil of their own ways. Nor can we wonder at it, when Christ and his Father identify themselves with all the ministers of the Gospel: “He that heareth you, heareth me; and he that despiseth you, despiseth me; and he that despiseth me, despiseth him that sent me.” What a view does this representation give us of unbelief! And how little idea have the unbelieving world of the light in which they are regarded by a holy God! But when once the Holy Ghost is sent into their hearts to convince them of sin, they become convinced of this sin in particular; and view it in its proper colours, as a mixture of ignorance, impiety, and rebellion.

Let the towering imaginations of the formalist then fall to the ground: let the most decent amongst us see what guilt he has contracted: and let every one acknowledge that God is just in consigning over to perdition those who, either in theory or in practice, reject Christ, and thus eventually “make God himself a liar.”]

  III.      How great their folly!

[The seventy Disciples were especially commanded to testify to those who rejected them, that the contempt which they manifested for their message did not at all invalidate the truth or importance of it: “Notwithstanding, be ye sure of this, that the kingdom of God is come unto you.” Thus must we say to those who disregard the Gospel: “Your unbelief cannot make the faith of God of none effect.” If your neglect of the Gospel could set aside its authority, so that you should stand excused for your disobedience to it, your folly would not be so great: but you cannot alter one single word in it: Christ will still be the only Saviour of the world, though you should pour ever so much contempt upon him: and faith in his name will be the only means of obtaining an interest in him, though you should dispute ever so much against it: and that declaration, “He that believeth shall be saved, and he that believeth not shall be damned,” will be carried into execution, however you may complain of its harshness and severity. The ridicule and contempt poured on Noah whilst building the ark, did not at all affect the truth of his warnings: the flood came precisely as he had foretold, and swept away all the inhabitants of the earth. And so will it be in the day of judgment: the Gospel will prove true, and its sanctions will be executed, “whether men will hear it or whether they forbear.” What folly and madness then is it to trifle thus with the words of life! Common sense, methinks, should lead men to consider what they hear, and to search the Scriptures daily whether these things be so. If they can disprove the truth of the Gospel, well: let them then despise it if they please: but if they cannot disprove it, let them obey it; and that not in a partial and formal manner, but unreservedly, and with their whole hearts.]

  IV.      How pitiable their condition!

[Could we behold the present state of those who once inhabited Sodom and Gomorrha; could we see their weeping, their wailing, their gnashing of teeth, how would our bowels yearn over them! Yet, grievous as their condition is, it is more tolerable than that which is prepared for the despisers of the Gospel. This is not declared once, but often; and that, too, by him who will assign to all their proper doom. Say, then, whether we should not be filled with pity towards the thoughtless, deceived, and deceiving world? Suppose them enjoying all that earth can give; yet, with such prospects before them, who must not regard them as objects of the tenderest compassion? Behold a man just about to be racked upon the wheel, or to be burned on a slow consuming fire; give him what you will preparatory to his sufferings, you cannot but view him with most heartfelt grief. Thus then should we view the contemners of Christ, whether they manifest that contempt in a way of open infidelity or of secret disaffection. There will be degrees of misery, indeed, proportioned to the degrees of guilt which each has contracted; but the least miserable of those who perish under the light of the Gospel, will have a heavier doom than shall ever fall to the lot of Sodom and Gomorrha. O that our head were a fountain of tears to run down for them night and day; and that we might labour, all of us, whilst yet there is time, to pluck them as brands out of the burning!]

  ADVICE—

  1.      Let all who hear the Gospel consider their responsibility—

[The generality think little but of hearing such or such a man: but be it known to you, that the word you hear is “not the word of man, but of God,” and is to be so received, if it be agreeable to his revealed will. You know that an ambassador is the representative of his king, and that the reception or rejection of his message is considered as affecting, not him, but his master who sent him. So it is with the ambassadors of Christ — — — O that whenever we attend upon the house of God, we might attend as if Christ himself were come down to instruct us, or as if God the Father spoke to us by an audible voice from heaven!]

  2.      Let them improve their privileges—

[It is an inestimable privilege to have the Gospel faithfully administered to us. What if Sodom and Gomorrha had enjoyed that privilege? they would have repented long ago in sackcloth and ashes, and would probably “have remained to this very day.” So, if millions that are now in hell had heard what we have, they would perhaps have obeyed the truth and been saved by it. We are sure that many have made a far better improvement of it than we; and therefore we should humble ourselves on a view of our unprofitableness, and labour to bring forth fruits worthy of the culture bestowed upon us.]

MDXIII

THE ENROLMENT OF OUR NAMES IN HEAVEN, A GROUND OF JOY

  Luke 10:20.

Notwithstanding, in this rejoice not, that the spirits are subject unto you; but rather rejoice because your names are written in heaven.

THERE is a holy jealousy which well becomes the ministers of God: for people are ever ready to pride themselves upon any distinctions which God may confer upon them, and to rest in the attainments they have made, instead of regarding them only as means to an ulterior good. It should seem that the seventy Disciples, who had been sent forth to preach the Gospel of the kingdom, were surprised when they found that devils and unclean spirits were subject unto them: and on their return to their divine Master, they could not help expressing the high gratification which this power had afforded them. Had their minds been more suitably affected, they would have rejoiced rather in the prospect which that circumstance afforded them of the final triumphs of their Lord. Jesus therefore, in

a kind and tender manner, corrected their views, and pointed out to them a more just ground of self-congratulation: assuring them in the mean time that their powers should be still more enlarged, and their victory over Satan be more complete. The caution given to them is applicable to Christians in every age: their comforts and successes are doubtless a proper subject of joy and thankfulness; but it is the final success only that can make them completely happy; and the only solid joy is that which arises from a well-founded expectation of happiness beyond the grave.

In confirmation of this truth, we would observe,

  I.      That the enrolment of our names in heaven is a fact which may be known—

The names of all God’s people are, as it were, written in his book—

[The names of all the tribes of Israel were registered in a book. It was of that book that Moses spake, when he desired God to blot him out of it rather than not forgive his offending people. And as long as the Jewish states continued, such a book was carefully preservedb. Such a register God himself is represented as having formed of all his chosen people. His book is called “the book of life, of the Lamb slain from the foundation of the world.” This book, as well as the books of God’s remembrance, in which the actions of men were recorded, will be brought forth at the last day; and they who were written in it will be exalted to glorye, whilst “those who were not written in it will be cast into the lake of fire, which is the second death.”]

Our enrolment in that book is a fact which may be known—

[St. Paul knew it respecting many, both men and women, who had united with him in endeavours to advance the kingdom of Christ. And the same may be known also by those who are there enrolled. We cannot indeed go up to heaven to examine that sacred record; nor can we have it brought down to us on earth: yet may we assuredly know its contents as far as respects ourselves. There are two ways in which this may be done; first, by the testimony of the Spirit; and next, by the evidence of our lives. Respecting the witness of the Spirit, we do not say that the Spirit will bear any direct testimony to our souls, irrespective of any thing that he has wrought in us; (this I conceive to be a very dangerous error;) but he will shine upon his own work, and cause us to see it. When we are regenerate, he will, as “a Spirit of adoption, enable us to cry, Abba, Father;” and will “witness with our spirits that we are the children of God, and heirs of his everlasting kingdom.” When we are regenerate, I say, he will do this, but not before; for he never did, nor can, attest a falsehood, which he would do if he were to witness to any unregenerate man that he was a child of God. The evidence of our own lives also will enable us to ascertain this fact. There are certain “things which infallibly accompany salvation,” and which therefore warrant us to infer that we are in the number of God’s electk, and to assure ourselves of a final and everlasting acceptance with him. The former is the more delightful to our feelings; the latter is the more convincing to our judgment: but from whichever source we draw our conclusions, if only our premises be right, our conclusions are infallible. Hence St. Paul was so assured of happiness in the eternal worldm; and hence every believer is authorized to adopt the words of the Church of old, “My beloved is mine, and I am his.”]

Having shewn that the fact of our enrolment in heaven may be known, we observe,

  II.      That when known, it is a ground of most exalted joy—

The expulsion of devils from the bodies of men was a just ground of joy—

[It was an evidence of God’s presence with the Disciples; (for who but God could cast them out?) it was also a strong confirmation of their word; (no stronger could be given:) it was, moreover, an unspeakable blessing to those who were thus delivered from Satan’s power; (and who must not rejoice in the communication of so great a good?) above all, it was a pledge of greater victories over Satan, and the utter destruction of his kingdom. Our Lord’s prohibition, therefore, must not be understood as absolute, but only as comparative; as when he bade his followers “not to labour for the meat that perisheth, but for that which endureth unto everlasting life.”]

But the knowledge of our interest in the Divine favour is incomparably a greater ground of joy—

[Indeed nothing can for a moment be put in competition with this: this is infinitely beyond every other ground of joy.

It is the most sublime. What is the possession of thrones and kingdoms in comparison of this? All earthly things are lighter than vanity itself when weighed against the glories of the heavenly world.

It is the most pure. Every earthly joy has a tendency to corrupt the mind; to fill us with pride; to foster every evil disposition; to rivet us to the world; and to retard our progress toward the kingdom of heaven. But who was ever corrupted by a view of his interest in the Saviour? We do not ask, When did a corrupt man pretend to an interest in Christ, or boast that he was of the number of God’s elect? for that, alas! may be found in every place and every age; but we confidently ask, Whom did the knowledge of his interest in Christ ever corrupt in any respect whatever? Ignorant people imagine that a view of our election of God will puff us up with pride; or render us indifferent to the attainment of holiness: but every child of God is the more humbled by a conviction that God is pacified towards him, and is the more determinately bent to fulfil the whole will of God. Of this we are assured on the authority of an inspired Apostle, on whose testimony we may rely with most implicit confidencep—

It is the most substantial. Whatever other sources of joy we may have, they may all fail and disappoint us. Ask those who have attained the principal objects of their desire, whether they have found all the satisfaction in them that they once expected? and they will all be constrained to acknowledge, that vanity and vexation of spirit is the sum of all created good. In a little time our sweetest enjoyments cloy, and cease to afford us any material gratification: in a season of deep affliction they lose all their power, and are not unfrequently turned into sources of the greatest sorrow. But whom did the pardoning love of Christ ever fail to comfort? Who ever ceased to derive consolation from it under the heaviest afflictions? Who ever found it a source or an occasion of sorrow to his soul, except indeed that he sorrowed because he did not value it more, and improve it better? Other joys embitter the thought of death, and vanish the moment that the soul takes its flight from the body: but the knowledge of our acceptance with God makes the thought of death delightful; and the joy arising from it is perfected in the very instant of our departure hence. Lastly,

It is that, without which no other ground of joy can exist.We will suppose that you possess health, and riches, and wisdom, and honour, and every gratification that your heart can wish, and that too in the highest degree that it can be enjoyed; what is it all, whilst you have no prospect beyond the grave? If you were sensible of your state, you would be like a person sitting down to a banquet, with a sword suspended over his head by a single hair; you would not know one moment’s peace. Who would envy a man, that after a few hours was to be burnt alive? Whatever he might possess, he would be regarded by all as a pitiable object: and such is that man who, after a few more days, must be cast into the lake of fire and brimstone: whatever of wealth or honour he may have attained, he is a wretched creature, and if he be at all sensible of his state, he would gladly exchange conditions with the meanest and most afflicted saint on earth.

What comparison then will earthly joys bear with this? Even that of casting out devils, and finding them subject to one’s power, would be nothing, when it is considered that the person so honoured may soon be cast out himself, and bidden to “depart accursed into everlasting fire.”]

  LEARN then,

  1.      To seek this great blessing above all things—

[Some may be ready to say, ‘If God has not, of his own sovereign grace, inscribed my name in his book from all eternity, how shall I get it done now?’ To this I answer, The secret decrees of God are no ground of action to you: you are to act precisely as if all depended on your own personal exertion: nay, more, God encourages you so to act, with an assurance that you shall not exert yourself in vain. Go to the Lord Jesus Christ, and cast yourselves at the foot of his cross, and then see whether it shall be in vain. He has said, that “Whosoever cometh unto him, he will in no wise cast out;” and you may rest assured, that that promise shall be fulfilled to you. However distant you have been from God, you shall be “brought nigh to him by the blood of the cross;” and “from being strangers and foreigners, you shall become fellow-citizens of the saints, and of the household of God.” This blessing its your duty to seek in God’s appointed way; and if it be, as we have shewn, incomparably the greatest that a human being can possess, seek it with an earnestness proportioned to its worth — — —]

  2.      Never to grow weary in the pursuit of it—

[Many persons are fond of perplexing themselves with the deeper doctrines of religion, when they should rather be edifying themselves with those which are more plain. Some will argue, that if God have written our names in his book, he will never blot them out again, because “his gifts and calling are without repentance.” But though it is true, that “God will carry on his work,” and “perfect that which concerneth us,” it is equally true, that “if we draw back, we draw back unto perdition, and God’s soul will have no pleasure in us.” Of his faithful people he has said, that “he will not blot out their names from the book of life:” but he uses directly opposite language in reference to the ungodly, and to those who decline from his waysu. It is “to them who, by patient continuance in well-doing, seek for glory and honour, and immortality, that God will give eternal life.” Let no difficulties then discourage you; but “press forward for the prize of your high calling:” and expect assuredly, that, as already “your witness is in heaven, and your record is on highy,” so your unworthy names shall in due time be acknowledged by your Lord and Saviour, and you shall “inherit the kingdom prepared for you from the foundation of the world.”

MDXIV

THE GOSPEL REVEALED TO BABES

  Luke 10:21.

In that hour Jesus rejoiced in spirit, and said, I thank thee, O Father, Lord of heaven and earth, that thou hast hid these things from the wise and prudent, and hast revealed them unto babes: even so, Father; for so it seemed good in thy sight.

DEEP and mysterious are the ways of God, and “as far above our thoughts and ways, as the heavens are above the earth.”But the more they are contemplated, the more will they approve themselves to to us; even where they are most inscrutable, and where the heart of the natural man would be most ready to rise against them, a humble and pious mind will find abundant cause both for submission and joy. Of our blessed Lord we are often told, that he groaned in spirit: for indeed he was altogether “a man of sorrows, and acquainted with grief,” as his daily and hourly companion: but on one occasion it is said, that “he rejoiced in spirit;” and it was in an hour when he had been particularly contemplating the dispensations of his Father in relation to his Gospel. To the proud indeed this would be a subject of complaint and murmuring; but to the humble it was a proper ground of gratitude and thanksgiving. This is evident from the words before us; for the fuller understanding of which I will shew,

  1.      The conduct of God in relation to his Gospel—

Two things are here specified:

  1.      “He has hid it from the wise and prudent”—

[By “the wise and prudent” we are not to understand those that are truly wise and truly prudent, but those who are “wise in their own eyes, and prudent in their own sight,” who are just objects of God’s heavy displeasure.

From these “God has hid” his Gospel. Not but that they have the same access to it as others, and might attain to the knowledge of it as well as others, if only they would seek it in a becoming spirit: for God does nothing either to withhold it from them, or to incapacitate them for the perception of it. God is said to do what he permits to be done: and it is not by any active exertion of his which man cannot withstand, but by such means only as leave men altogether responsible for their own blindness, that he hides his truth from the minds of any.

The Gospel is hid from this description of persons, partly, through the very constitution of the Gospel itself: for it reveals such a way of salvation as a proud conceited mind cannot receive: “it is foolishness to the natural man; neither can he receive it, because it is spiritually discerned.” The doctrine of the cross is to the Jews a “stumbling-block, and to the Greeks foolishnessd.” It was foretold by the Prophet Isaiah, that the same person who should “be for a sanctuary to his believing people, should be for a stone of stumbling and for a rock of offence to both the houses of Israel, for a gin and for a snare to the inhabitants of Jerusalem, many amongst whom should stumble, and fall, and be broken, and be snared, and be taken.” And to the same effect was it said of Jesus, by the holy man who took him in his arms, that “he was set for the fall, as well as for the rising, of many in Israel, and for a sign that should be spoken against, that the thoughts of many hearts might be revealed.”

It is yet further hid from them through the agency of Satan, to whom the blindness of unbelievers is especially ascribed, and who labours incessantly to prevent “the light of the glorious Gospel of Christ, who is the image of God, from shining unto them.”

Doubtless it is also still further hid from them through their being given up by God to judicial blindness. “God’s Spirit will not always strive with man.” After having been long resisted, he will cease to “work upon their mindsi:” they will then be given up to believe their own delusions, and to be taken in their own craftiness; and all “their wisdom and prudence will be brought to noughtl.” In this way vast multitudes have been blinded in former ages, and are blinded at this very hour.]

  2.      But “it is revealed unto babes”—

[The term, “babes,” includes not only those who are weak in respect of intellectual attainments, but those also, who, though of vigorous and cultivated minds, are sensible of their inability to discern spiritual truths without having first a spiritual discernment imparted to them.

To these the Gospel is revealed; and they have such a perception of it as brings peace into their souls, and holiness into their hearts and lives. Of course, we must not suppose that the mere circumstance of any person’s being weak in understanding will procure for him this blessing: but if he seek this blessing in God’s appointed way, the circumstance of his being of weak understanding shall not preclude him from the benefit. And in this respect persons of this description have an advantage, which is, that they are more easily convinced of their need of Divine teaching than persons of learning and refinement are; and are thereby more easily induced to seek of God the teaching of his good Spirit: and hence it is that many of them attain divine knowledge, whilst from the great mass of others it is hid.

That this preference is shewn to them is evident, both from the records of God’s word and from daily observation. Whom did our blessed Saviour choose for his Apostles? Not the learned of the Scribes and Pharisees, but a few poor fishermen. To the proud he spoke in parables; which afterwards to his child-like Disciples he explained; saying to them, “Unto you it is given to know the mysteries of the kingdom of heaven, but to others in parables; that seeing, they might not see, and hearing, they might not understand:” and hence of the Rulers and of the Pharisees it is asked, “Have any of them believed in him?” In like manner the Apostles themselves found little success among the great and learned: “Not many wise men after the flesh, not many mighty, not many noble were called: but God chose the foolish things of the world to confound the wise, and the weak things to confound the mighty, yea, and things base and despised to bring to nought those which were high in worldly estimation, that no flesh might glory in his presence.” And is it not so at this day? Who are the people that experience the enlightening, comforting, and transforming efficacy of the Gospel now? Are they the rich, and the great, and the learned? Would to God they were! But it is not so: it is to “babes, and not to the wise and prudent, that the Gospel is revealed” at this hour, as well as in former days: the Gospel has still the same stamp and character upon it as ever, in that “it is preached chiefly, if not exclusively, to the poor,” and that “the common people hear it gladlyr.”]

That the Divine conduct in this respect may not be an offence unto us, let us consider,

  II.      The dispositions with which it should be contemplated by us—

We should be duly sensible that this is indeed the conduct of God in relation to his Gospel: and we should evince,

  1.      Our submission to it, as an act of sovereignty—

[Certainly in this matter God acts as a sovereign, who has a right to dispense his blessings to whomsoever he will: “it is even so, Father, for so it seemeth good in thy sight.” God might have revealed his Gospel to all, or hid it from all, if it had pleased him; and none would have had any right to complain. As well might the fallen angels complain that man alone had a Redeemer provided for him, as any child of man complain, that he has derived less advantage from the Gospel than another. Had any other of Paul’s hearers reason to complain, because “the Lord opened Lydia’s heart to attend to the things that were spoken by him?” Assuredly not: God’s grace is his own; and he may dispense it as he pleases, according to his own sovereign will and pleasure. He himself asks, “Is it not lawful for me to do what I will with mine own?” and if we claim such a right, much more may He, who is, as Jesus calls him, “Lord of heaven and earth,” and who consequently may dispose both of heaven and earth according to his will, and “without giving to us an account of any of his matters.” When therefore we behold this, shall we presume to strive with God, or to say unto him, ‘What doest thou?’ Shall the clay arraign the conduct of the potter, or “the vessel say to him that formed it, Why hast thou made me thus?” “He that reproveth God, let him answer itx.”

Many, who see that God does indeed dispense his blessings according to his own good pleasure and the inscrutable counsel of his own will, endeavour to get rid of the notion of his sovereignty by asserting, that God has respect to some goodness in man which he has foreseen; and that he regulates his dispensations in accordance with some worthiness which he knows will at a future period appear in the objects of his choice, bestowing his favours on those who he knows will make a good use of them, and withholding them from those only who he foresees would abuse them. But, if this be so, how shall we understand those declarations of our Lord both in the preceding and following context? He turned him, we are told, to his Disciples, and said privately, “Blessed are the eyes which see the things that ye see: for I tell you that many prophets and kings have desired to see those things which ye see, and have not seen them, and to hear those things which ye hear, and have not heard them.” In this place the sovereign grace of God in the disposal of his gifts is clearly asserted. But you may say, ‘True; God gave to some what he withheld from others: but he gave to those who he knew would duly improve his gifts: and the persons from whom he withheld them, were involved in no responsibility on account of them. In order to prove the doctrine which has been insisted on, you must shew me, that God has bestowed the means of salvation on those who would not improve them, and withheld them from those who would have improved them: shew me this, and I grant that the point is established beyond a doubt. Look then at what our Lord asserts in the context respecting Tyre and Sidon, and Bethsaida and Chorazin. To these latter were means of conviction afforded, which were withheld from the former. Were these latter better than the former? Quite the reverse: had our Saviour’s miracles been wrought in Tyre and Sidon, they would long ago have repented, sitting in sackcloth and ashes; but when done in Capernaum, they had no other effect than thrusting her down the deeper into hell. Now all this must have been foreknown to God, else Jesus could not so positively have asserted it: yet here is evidence, that God withheld from some the very means which they would have duly improved, and imparted to others those very same means which he knew they would abuse to their own more aggravated condemnation. What shall we say then to these things? God himself tells us what to say: “Be still, and know that I am God,” who “have mercy on whom I will have mercy, and have compassion on whom I will have compassionb.”]

  2.      Our gratitude for it as an act of mercy—

[Suppose that the Gospel were to be understood only as the deeper sciences are, by men of erudition and learning, in what a deplorable condition would the poor be! They have no time for laborious investigations, nor any of the endowments necessary for philosophical researches. They therefore could have no hope of ever attaining the knowledge of salvation. From absolute necessity their days must be consumed in making provision for the body: and unless they were so occupied, the whole world must be in a state of stagnation and want. But God has shewn no such partiality for the rich as to confine the knowledge of his Gospel to them. Earthly comforts indeed he has given in richer abundance to them; but spiritual blessings he has rather reserved for the poor: as St. James hath said; “Hath not God chosen the poor of this world, rich in faith, and heirs of the kingdom which he hath promised to them that love him.” Thus, where most there seems to have been an inequality in his dispensations, he has shewn an impartiality, making up to the one in spiritual blessings what he has withheld in temporal; and giving advantages in reference to eternity to those who have the less favourable lot in respect of the things of time and sense.

And is not this a ground, a just ground, of joy? Who, that sees what privations are often experienced by the poor, must not rejoice to be informed, that, taking both worlds into the account, there is a preponderance in their favour? Our blessed Lord rejoiced in this; yea, and leaped for joy: and we also, if our minds be constituted like his, shall from our inmost souls contemplate it with gratitude and thanksgiving.]

  Let us LEARN then,

  1.      Rightly to appreciate divine knowledge—

[We would on no account utter a word that should detract from the excellence of human knowledge. We readily allow that learning does elevate and expand the mind, so as to raise its possessor far above his fellows in many respects: but when compared with spiritual knowledge, it is a poor, and low, and grovelling attainment. St. Paul was excelled by none of his contemporaries in mental attainments: yet, valuable as he once esteemed them, he, when truly converted to God, said, “What things were gain to me, those I count but loss for Christ; yea, doubtless, and I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord.” And such must be your estimate also of this knowledge; for it is this only that will render us truly happy, either in this world or in that which is to come — — —]

  2.      To seek it in God’s appointed way—

[Human sciences are to be attained by study; but the knowledge of the Gospel must be gained by prayer. In the words immediately following my text, our Lord says, “No man knoweth who the Son is, but the Father; or who the Father is, but the Son, and he to whom the Son shall reveal him.” Know ye then that, though the study of the Holy Scriptures is necessary, it is not sufficient: for in the same place where you are told to “seek for wisdom as for hid treasures,” you are told to “lift up your voice, and to cry unto God for it; for that it is God alone who gives it.” Meditation and prayer must go hand in hand: and if you will seek for knowledge in this way, though you be but a babe, you shall attain it; and, though you be a mere “fool in all other respects, you shall not err thereing” — — —]

MDXV

THE BLESSINGS OF A PREACHED GOSPEL

  Luke 10:23, 24.

And he turned him unto his disciples, and said privately, Blessed are the eyes which see the things that ye see: for I tell you, that many prophets and kings have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them.

OF all things relating to the world around us, the most delightful is the progress of the Gospel, and the consequent augmentation of the Redeemer’s empire. This event had commenced through the ministrations of the seventy disciples, whom our Lord had sent as his harbingers throughout the land of Judæa: and it had filled our blessed Saviour himself with joy, in the midst of all the sorrows with which he was daily encompassed. His own more immediate disciples he particularly congratulated on the insight which they had into the mysteries of his religion; in which respect they were favoured far beyond all the servants of God who had preceded them, not excepting the most distinguished of their kings, or the most enlightened of their prophets. To impress this the more deeply on their minds, “he turned to them apart, and privately whispered it, as it were, in their ears.”

To you, publicly, I will offer the same congratulations, whilst I set before you the blessings of a preached Gospel,

  I.      As enjoyed by the immediate Disciples of our Lord—

The patriarchs and prophets were highly privileged in the light they enjoyed—

[They were instructed in the knowledge of the one true God, of whom all the rest of the world were ignorant. They had a view also of all his glorious perfections, of which the wisest philosophers could form no just conception. They knew, moreover, in what way a sinner might find acceptance with God; whilst all the rest of mankind were left in awful suspense respecting their future state; not knowing, certainly, whether they should live in another world, or whether, if they did, they should partake of a happy or a miserable existence. Of Abraham it is said, that “the Gospel was preached to him in that blessed promise, that in him, and in his seed, should all the nations of the earth be blessed.” “He greatly desired to see the day of Christ; and he did see it, and was glad.” Succeeding prophets discerned it yet more clearly; for, with progressive accuracy and minuteness, they were inspired to describe his person, work, and offices; though, alas! they did not comprehend their own predictions, whilst they declared “the sufferings of Christ, and the glory that should follow.” Yet, compared with all the rest of the world, they were in Goshen, whilst all others were surrounded with “a darkness which might be felt.”]

But the Disciples were far more highly favoured than they—

[They were permitted to see the Son of God himself; and that, not darkly, in types and prophecies, but clearly, and face to face. They were privileged to behold all his mighty works; and to hear from day to day the instructive discourses of Him who “spake as never man spake.”They enjoyed the yet further privilege of having his public discourses explained to them in private; and of being taught, by a fuller and more explicit interpretation, what to others had been communicated only in parables. At the same time, they had the peculiar felicity to see a perfect exhibition of the whole will of God in the life and conversation of their Lord; and that, not in circumstances which were inapplicable to themselves, but in circumstances in which they themselves were soon to move. Now, compare their advantages with any that were enjoyed by the patriarchs or prophets of former ages, and they must be acknowledged to have enjoyed privileges which kings and prophets might well desire, and which, in fact, they had desired, but in vain.]

But the congratulations will be found still more due to us, if we consider the Gospel,

  II.      As enjoyed by ourselves at this day—

Great as were the advantages of those who attended upon our Lord, they were not without considerable alloy—

[The very appearance of our Lord amongst them was such as to lay a stumbling-block in the way of his immediate attendants. How could they conceive him to be the Saviour of the world, whom they saw exposed to hunger and thirst, and destitute of “a place where to lay his head?” Or, if from his miracles they entertained a hope, what must they think when they beheld him seized, condemned, crucified, entombed? Though lie had often told them that he should be put to an ignominious death, and shed his blood as an expiation for sin, they never could comprehend his meaning: nay, they would not endure the thought of his being so treated. They were, like all the rest of their nation, deluded with the expectation of a temporal Messiah, who should deliver them from the Roman yoke; and, even after his resurrection, they could not divest themselves of this erroneous hope. On the day of Pentecost, indeed, their views were rectified in a considerable degree: but not even the Apostles themselves, for a very long period, were able to understand the design of God in his Gospel to save the Gentile world, nor the extent of the commission which they themselves had received to “preach the Gospel to every creature.” When Peter was prevailed upon, by a series of special visions and express directions, to go and shew the way of salvation to Cornelius, the whole college of Apostles called him to an account for it, as though he had transgressed a positive command of God. And for many, many years did an opinion prevail very extensively through the Church, that the law of Moses was still obligatory on those who embraced the Gospel; so contracted were their views of Christ, as having fulfilled the Law; and so imperfect their knowledge of his salvation, as excluding every ground of hope, except that which was founded on his atoning sacrifice.]

But to us is the Gospel preached under every advantage—

[Neither Jewish prejudice, nor Gentile philosophy, have any longer a footing amongst us, to distract and darken our views; at least, such delusions are found only amongst those who love to indulge them, and who wish for an excuse to reject the pure Gospel. We see the whole plan of salvation in one entire view, as concerted between the Father and the Son, as carried into effect by the incarnation and death of the Lord Jesus, and as applied to the souls of men by the Holy Spirit. We see all the types fulfilled in Christ, and all the prophecies accomplished. We behold the perfect model as delivered to Moses, and can compare it with the structure itself which is now completed. We behold the Person of Christ, as God and man; his work, as obeying the Law, and enduring its penalties for us; his offices of King, Priest, and Prophet; and the office also of the Holy Spirit, in applying to us the salvation which the Lord Jesus has wrought out for us. We have the further advantage of seeing many prophecies fulfilled, in the destruction of the Jewish state and polity; the dispersion of that nation over the face of the globe, whilst yet they continue a distinct people in every place; and the establishment of the Redeemer’s kingdom throughout the Gentile world. I say, then, that the congratulations given to the Disciples are due in a very superior degree to us; since, whilst we are partakers of their privileges in all that they saw and heard, we are freed from many disadvantages under which they laboured, and enjoy many advantages which they were not privileged to possess.]

  Now let me COMMEND this subject to the more particular attention of those who, like our Lord’s Disciples, are capable of estimating their high privilege—

  1.      What a debt of gratitude do you owe to Almighty God, for the mercies you enjoy!

[You would think, perhaps, that kings and prophets are objects worthy to be envied. But I declare to you, that not kings, with all their grandeur, nor prophets, with all their inspiration, are blessed in comparison of you. I will even go further still, and say, that not even the immediate attendants on our Lord are to be compared with you, in respect of the privileges you enjoy. A view of the Gospel salvation, and of the glory of God as revealed in it, is the highest privilege of man on earth, a privilege which even the angels in heaven covet to enjoy. Alas! how little is a preached Gospel valued amongst you as it ought to be, and how unconscious are most of you of the distinguished mercies you possess! Do, my dear brethren, learn to estimate your blessings aright; and let the daily language of your hearts and lips be, “thanks be to God for his unspeakable gift!”]

  2.      What care should you take to improve these mercies!

[You must not be satisfied with hearing the Gospel: no: you must embrace it with your whole hearts: it should be your life, your joy, your all. Do but consider how glorious it is in itself, and what blessings it brings into the soul: consider the pardon of unnumbered sins, the mortification of deep-rooted lusts, the peace it gives you with your offended God, and the very earnest of heaven which it pours into your soul: I say, consider these things, and lay hold on them, and glory in them, and let them be “all your salvation and all your desire.”]

  3.      How earnest should you be in diffusing these blessings through the world!

[It is not for yourselves alone that you are thus instructed, but for the world around you. And see how many millions of the human race are ignorant of that Saviour whom you worship, and of that salvation which you enjoy! The unhappy Jews have yet the veil upon their hearts, which you should endeavour to remove; and the Gentiles are yet bowing down to senseless idols, that can never profit nor deliver them. Labour, then, both for Jews and Gentiles, to bring them to the knowledge of the Lord Jesus. Unite with the societies that are established for that end: and let no petty jealousies keep you from cooperating with those who are engaged in the blessed work of diffusing the Scriptures all the world over, and sending missionaries to every quarter of the globe. The sphere is large enough to occupy the utmost exertions of all. “The field is the world:” and how few are the labourers to cultivate the ground! Let a sense of gratitude to God stir you all up to impart to others the blessings which you yourselves have received. “Freely you have received; and freely you should give:” and know, for your comfort, that, instead of diminishing your own blessings by imparting them to others, the more richly you distribute them, the more abundantly will they flow into your own souls.]

MDXVI

THE GOOD SAMARITAN

  Luke 10:30–35.

A certain man went down from Jerusalem to Jericho, and fell among thieves, which stripped him of his raiment, and wounded him, and departed, leaving him half dead. And by chance there came down a certain priest that way; and when he saw him, he passed by on the other side. And likewise a Levite, when he was at the place, came and looked on him, and passed by on the other side. But a certain Samaritan, as he journeyed, came where he was: and when he saw him, he had compassion on him, and went to him, and bound up his wounds, pouring in oil and wine, and set him on his own beast, and brought him to an inn, and took care of him. And on the morrow, when he departed, he took out two-pence, and gave them to the host, and said unto him, Take care of him: and whatsoever thou spendest more, when I come again I will repay thee.

MUCH address is necessary in dealing with persons of a captious spirit: we should speak to them with faithfulness, yet avoid giving them any unncessary offence. Our Lord was continually beset with persons of this description, but in nothing was his Divine wisdom more conspicuous than in the answers he gave them. The parable before us admirably illustrates this observation—

  I.      Explain the parable—

We cannot enter into the full meaning of the parable without attending particularly to the occasion of it—

[A teacher of the law had interrogated our Lord respecting the way to life, and was desired by our Lord to state what the law required. The lawyer gave a just summary of its requirements, not doubting but that he had fulfilled them all. Our Lord suggested in reply, that though obedience to the law would entitle him to life, he was little aware of the extent to which that obedience must be carried. The lawyer (whether from fear of conviction, or confidence of having fulfilled it, we cannot say) passed over the first commandment, and asked for an explanation of the second. To convey the desired information, and to correct his self-justifying spirit, our Lord spake this parable.]

The circumstances of the parable deserve also to be noticed—

[A Jew is represented as having been robbed and wounded between Jericho, and Jerusalem. A priest, and a Levite (thousands of whom dwelt at Jericho) are supposed to have seen him in their way to Jerusalem; but, though from their very office they were called to exercise compassion, they passed by him without administering any comfort or relief. A Samaritan is then introduced as performing the kindest offices towards himd, and as engaging for the whole expense of his maintenance and cure. Thus our Lord shewed, that any person, of whatever nation, or whatever religion, must be esteemed our neighbour. By his artful statement also, he drew from the lawyer himself an express, though reluctant, acknowledgment of this truth.]

But the peculiar suitableness of the parable to the occasion is that which most needs explanation—

[The lawyer was manifestly of a proud self-righteous spirit. Though he knew the letter of the law, he was ignorant of its spiritual import. He supposed that he had merited eternal life by his obedience; yet he was far from shewing a loving disposition even towards our Lord himself. The parable opened to him more extensive views of the law: it shewed him that, so far from having practised his duty, he had not even understood it. Thus it destroyed at once all his self-righteous hopes, and, at the same time, inculcated the necessity of practical, and universal benevolence. Mild as the rebuke was, it could not but convince his judgment; yet was it so conveyed that it could not reasonably give offence.]

The parable thus explained, we may now proceed to,

  II.      Improve it—

And

  1.      In a less appropriate way—

[This good Samaritan was not intended to represent our Lord; and to put such a construction upon the parable, is utterly to pervert it. Yet, when contemplating the love of a fellow-creature, we may, without any impropriety, bring to your remembrance the infinitely richer love of our most adorable Redeemer. We justly admire the conduct of the benevolent Samaritan; and the consideration, that his kindness was shewn to a detested Jew, greatly enhances its value. How then must we admire the love of Christ towards our ruined race! We were robbed of the image of God in which we were made: we were left altogether “dead in trespasses and sins: no created beings could administer any effectual relief; but Jesus beheld us lying in our blood; yet, though we were his enemies, he pitied usi. He not only took care of us, but “laid down his life for us:” he has taken upon himself also the whole charge of our cure: there is nothing that we want, which he has not freely bestowed upon us. Let us then magnify and adore our generous Benefactor. While we respect the exercise of love in a fellow-creature, let us study to comprehend the unsearchable love of Christ; and let us make his love to us the model of our love to othersl.]

  2.      In the way expressly intended by our blessed Lord—

[We have observed that the parable was intended to correct the lawyer’s self-righteousness, and to unfold to him the true nature and extent of Christian charity. Let us therefore learn from it these invaluable lessons. Let us learn the folly of self-righteousness.The law requires us to “love God with all our hearts, and our neighbour as ourselves;” and if we obeyed it perfectly without the smallest defect throughout our whole lives, we might be justified by it. But who ever loved and served God to the utmost extent of all his faculties and powers? Who ever incessantly occupied himself in labours of love towards those who hated and despised him? Who has not felt some backwardness to communion with God, and some want of sympathy with his neighbour? Yet the law can be satisfied with nothing less than perfect obedience: it denounces a curse against us if we transgress it in one single instance. Hence we are told that no flesh living can be justified by it. Let us then cease to expect life by our own obedience. Let us for ever shut our mouths and stand guilty before Godo. Let us acknowledge ourselves to need mercy as much as the Apostles, and adopt the language of St. Paulq— Let us learn also the true nature of Christian charity. We are apt to imagine that persons of our own nation, sect, or party, are the proper objects of our love; but Christian charity extends itself to all mankind. The distinctions of religion or politics should be forgotten, whenever an object stands in need of our assistance; and we should sympathize as truly with our bitterest enemy, as with our dearest friend. Thus did St. Paul compassionate the unbelieving Jews; and our Lord weep over their murderous and devoted citys. Let us then endeavour to mortify our narrow, selfish principles, and to abound in disinterested, self-denying offices of love.]

MDXVII

MARTHA AND MARY’S CHARACTERS COMPARED

  Luke 10:41, 42.

Jesus answered and said unto her, Martha, Martha, thou art careful and troubled about many things: but one thing is needful: and Mary hath chosen that good part, which shall not be taken away from her.

IT is a generally prevailing notion, that religion should be confined to the Church and the closet, and not be brought forward as a topic of conversation in company. But our Lord’s conduct completely refutes this absurd idea; and shews, that we ought to improve our intercourse with men, by causing our light to shine before them, and by endeavouring to instil the knowledge of religion into their minds. If it be objected, “that his office was peculiar, and that therefore we ought not to imitate him in this respect,” behold, the history before us introduces us to him in the house of a friend, where he had occasion to determine this very point in reference to the women whom he was visiting: one of them was applauded by him for embracing the opportunity afforded her to obtain religious instruction; and the other was reproved for the neglect of it; and that too at a time when such neglect would have been as excusable as it could be under any circumstances whatever.

To elucidate this subject, we shall,

  I.      Compare the characters of Martha and Mary—

We may first notice wherein they were agreed—

[We are assured that both of them were Disciples of our Lord. We could not, indeed, ascertain this from the circumstance of his visit to them; (for he sometimes associated with proud Pharisees, and notorious sinners;) but we know it from the strong and mutual affection that subsisted between them. We presume, therefore, that both of them believed in him as the Messiah: both of them looked to him as the fountain and foundation of all their hopes: both of them confessed his name, and were willing to bear his cross: and lastly, both of them desired to make his will the rule of their conduct.]

We may next consider wherein they differed—

[There are very different degrees of piety, where the same opportunities and advantages are enjoyed: and the very same persons are in different frames at different seasons. The very best of men, if considered in the light in which some particular action would place him, would appear very unlike a true Christian. Though, therefore, we must not apologize for sin, we must make allowance for the operation of peculiar circumstances, when we are weighing the general characters of men.

Martha then, we observe, was unseasonably anxious about the affairs of this life, while her sister Mary treated them with becoming indifference. The great Teacher and Saviour of mankind had condescended to take up his abode with them: it might be expected, therefore, that they would lose as little as possible of his company, and devolve on others their domestic employments, rather than deprive themselves of his valuable instructions. And thus it was with Mary. She was so absorbed in her attention to his discourses, that she neglected secular matters as of inferior concern. But Martha, on the contrary, was so intent on providing for her guest, that she was quite forgetful of her spiritual interests. We do not mean to justify a neglect of domestic duties; but we contend that there may be occasions so urgent as to demand our immediate attention, even though some points of less importance should be neglected. No one could doubt but that a disregard of dress would be very excusable, in case our life were in danger from fire: and, in the same manner, Mary’s disregard of worldly formalities might well be excused, when she was called from them by duties of paramount obligation.

Martha, moreover, was unduly anxious about the affairs of this life. Granting that she meant nothing but to honour her Lord, and that her way of honouring him was proper, still, why did she suffer her temper to be ruffled? Why did she reflect upon her sister, for not uniting with her in such unprofitable employments? Why did she endeavour to interest Jesus himself in her quarrels; and even find fault with him for not interposing his authority to make Mary as worldly as herself? All this betrayed a little mind, occupied with vanities, studious of show, and too susceptible of irritation from things which ought never to have gained such an ascendant over her. Mary, on the contrary, indifferent to earthly pomp, evinced the superior heavenliness of her mind, and thereby preserved the tranquillity of it undisturbed.]

We shall more accurately determine their respective characters, if we,

  II.      Consider the judgment of our Lord respecting them—

In this answer to Martha,

  1.      He lays down a general position respecting the care of the soul—

[The care of the soul, by whatever terms we describe it, is justly called “the one thing needful.” Were we indeed to judge by the conduct of the world at large, we should rather call it, ‘the one thing needless;’ since every pursuit, however trifling, is preferred before it. But there is nothing of such value as the soul; the whole world, in comparison of it, is a mere vanity. Nor is there any difference in this respect between the rich and the poor: the souls of all are of equal value in the sight of God; all are equally concerned to secure eternal happiness. There is no situation where an attention to our spiritual interests can be dispensed with; no situation wherein the concerns of eternity should not be uppermost in our minds. Other things may be desirable; but the care of the soul is needful, absolutely, universally, and indispensably needful.]

  2.      He applies that position to the present occasion—

[He first applies it in a way of reproof. Though he loved Martha, he would not forbear to reprove in her what he saw amiss. He tells her, that she was acting in direct opposition to this obvious and established truth; and that her distraction of mind, arising from “many things,” argued an unmindfulness about “one thing,” which was of more importance than all other things together. But, though he reproved her, he was far from shewing even that severity which her petulance deserved. He spoke with a tenderness well calculated to conciliate her esteem, and with an earnestness fitted to impress her mind with the importance of the subject.

Happy would it be for us, if when we are too deeply involved in worldly cares, we would call to mind this salutary reproof, and consider it as addressed immediately to ourselves.

Next our Lord applies this position in a way of approbation. The part which Mary had chosen is called by him, “that good part.” Now what was it that Mary had done? She had been sitting at the feet of Jesus, and listening with delight to his instructive conversation. She had, in short, been more occupied about the welfare of her soul than about a vain parade of courtesy and compliment. This might well be called a “good part:” it was good in the estimation of Jesus, and must be so in the opinion of all who judge according to truth. People indeed, when in the midst of gaiety and dissipation, ridicule it as absurd: but did ever any man that had chosen this good part find reason to condemn it? Can we conceive of any pious man on his death-bed, cautioning his surviving relatives against loving their Lord too much, and feeling too deeply the interests of their souls? It was no little commendation of the part which Mary chose, that “it should never be taken away from her:” our Lord would not deprive her of it; nor would he suffer any other, whether men or devils, to take it away. As for Martha’s case, the effect of that would be as transient as the feast itself: but the fruits of Mary’s attention should last for ever.

Let us only bear in mind this vindication of Mary’s cause, and we can never doubt whose character we should prefer, or whose conduct we should imitate.]

  ADDRESS—

  1.      Those who are wholly occupied with the pursuits of this life—

[What, think you, would our Lord have said to Martha, if her state had been like yours? Would he have approved of it, and have told her that her attention to her social and relative duties was sufficient, though she took no care at all about her soul? — — —]

  2.      Those who, though professing to be devoted to Christ, are of a worldly spirit—

[What a poor appearance did Martha make on this occasion! and what little encouragement you have to follow her example! Remember, that “you should be crucified to the world, and the world should be crucified to you” — — —]

  3.      Those who are seeking with all earnestness the salvation of their souls—

[You must expect, that lukewarm and worldly professors will condemn you as much as the ungodly themselves do: and the more nearly they are related to you, the more asperity, perhaps, they may shew towards you. But commit your cause to Jesus; and he will vindicate you in due season. Positive duties, indeed, you must on no account neglect. But, while the world has your hands, let Jesus have your hearts — — —]

MDXVIII

ONE THING NEEDFUL

             Luke 10:42.

One thing is needful

HERE we are introduced, as it were, into the bosom of a holy family; and hear, in part at least, the instructions given to them: “One thing is needful.” Let us now suppose that we ourselves are that family; and that, in the place of our blessed Lord, I am called to instruct you. My subject shall be, that “One thing is needful:” and whilst I deliver that truth, so necessary to be received by you, I would deliver it as myself feeling its importance, and declare it with all the fidelity that such a subject demands.

Let me then,

  I.      Shew what this one thing needful is—

In general terms, it may be called, The care of the soul. But, that we may have the precise view of it which was conveyed at that time, I will speak of it,

  1.      Simply—

[Mary was sitting at the feet of Jesus, listening to his instructions. This was the tiling complained of by Martha, and the thing applauded by our blessed Lord. Now, this is the one thing needful for you also. True, you cannot have the same access to him that Mary had: but he speaks to you in the written word, and through the ministration of his servants. What, then, should you do in relation to the written word? You should sit at the feet of Jesus there, from day to day, and ponder every truth that is there recorded. If you read, “I am the way, the truth, and the life; no man cometh unto the Father but by me;” you should instantly determine, through grace, to come to God by Christ, and to make him all your life and your salvation. Do you read that you are “not to live henceforth unto yourselves, but unto Him who died for you and rose again;” you should determine, through grace, to devote yourselves altogether to the service of your Lord, and to live for him alone. In like manner, when you attend upon the ministry of the word, you should “hear it, not as the word of man, but, as it is in truth, the word of God.” You should come in the very spirit of Mary, and sit as in the very spirit of Mary, and hear as in the spirit of Mary; not from curiosity, not in a cavilling spirit, not to perform a customary duty, but to get instruction for your souls. Your whole soul should be swallowed up, as it were, in the subject proposed for your consideration; and every word that is spoken should be treasured up in your heart for the regulation of your faith and practice. This attention to the interests of your soul should be the one employment of your minds from day to day.]

  2.      In a way of contrast—

[The one thing needful is not contrasted with vice of any kind. The man who indulges in any evil course is far enough from the one thing needful: he goes in the high road to perdition, without so much as dreaming of the one thing needful. No: the thing of which Martha complained was, that when there were household concerns which called for her sister’s attention, she was attending to the concerns of her soul. This was what she blamed; and what our Lord commended. Let me not however be misunderstood, as saying that any person is at liberty to neglect his worldly business; for an attention to that, in its place, is necessary for every living man: but it must not be suffered to interfere with the more important interests of the soul. On the contrary, where the two duties come in competition with each other, that must invariably be deferred. We blame not Martha for performing the rights of hospitality towards the Lord Jesus and his friends: but her care about this was excessive, and unseasonable too; inasmuch as, through her anxiety about this minor concern, she lost an opportunity for the benefit of her soul: and our Lord informs her that this was wrong. This, then, is the comparative view of the subject. The one thing needful is, to feel the paramount importance of eternal things, and to have the things of time and sense entirely subordinated to the concerns of the soul.]

Having explained the one thing needful, I will now,

  II.      Commend it to your choice—

Mary had chosen it, as I wish you also to do. And that I may induce you to choose it, I will set before you,

  1.      The importance of it—

[This is “needful,” more needful than any other thing under heaven. It is altogether needful both to your safety and happiness. Suppose you are ever so little engaged in worldly business, you may go to heaven: whatever relates to the world may be done for you: but no one can act for you in relation to the soul: if all the people in the universe were to unite their efforts, they could not supply your lack of services in the concerns of your soul. They must be attended to by yourself: and without the strictest possible attention to them, you never can secure heaven, never can be approved of your God. Nor can you be happy without this. You may be happy in the want of earthly things, even if you were as destitute as Lazarus himself: but can you be happy without the favour of God? without an interest in the Saviour? without a renewed heart? without a title to heaven? No, you cannot: you cannot know what peace is: you cannot look forward with comfort to a dying hour: you cannot contemplate, with any kind of satisfaction, the terrors of a future judgment, or the realities of an eternal state. Then, if without an attention to the one thing needful you can be neither safe nor happy, is it wise to neglect the concerns of your soul? It is well said, What shall it profit a man, if he gain the whole world, and lose his own soul? or what shall he give in exchange for his soul? Methinks I have already said enough to engage you on the side of Mary, and to impress on you the necessity of following her example. Remember, this is “the one thing needful;” and, in this view, the only thing that is needful.]

  2.      The excellency of it—

[Two things our Lord speaks in commendation of it: first, it is good; “Mary has chosen the good part:” and next, it is permanent; “It shall never be taken away from her.”

Consider now these two points. First, it is good. Worldly labours, I grant, are good in their place, as means to some end: but there is nothing intrinsically good in any worldly office whatever. But spiritual exercises are good, irrespective of any end whatever. The love of God is good: the love of Christ is good: the love of holiness in all its branches, is good. The world may cry out against these things as they will, and load them with every opprobrious name: but they are good. They are reputed good by God, who expressly calls them so; and by angels, who know it by sweet experience; and by all the saints that ever lived, and who chose them on this very account. Yes, in the estimation of the ungodly too, even by the very men who hate and despise them, they are good: for it is in consequence of this conviction, that in their hearts they venerate a holy man, and wish to “die the death of the righteous,” though they cannot be prevailed upon to live his life. What does every man feel on his dying bed? He may not feel any great desire to serve God; but he feels a secret wish that he had served him: and that clearly shews what his judgment of this subject is. As for those who are gone into the eternal world, ask one of them what he now thinks of the one thing needful? There would be no difference of opinion between one that should come from heaven, and one who should come from hell: they would be equally decisive in their judgment, though, alas! with widely different feelings: and the very instant any one of you shall open his eyes in the eternal world, I will venture to say, he, if suffered to come back and deliver his sentiments, would speak more strongly and more decidedly upon it, than I ever have done, or ever can do. Will any of you, then, be so mad as to go on seeking the poor contemptible vanities of this world, in preference to what, by all in heaven, earth, and hell, is acknowledged as supremely good?

But consider, also, its permanency: “If you choose this good part, it shall never be taken away from you.” Can this be said of earthly things? Possess crowns and kingdoms, if you will: experience proves, that, by popular commotion or the events of war, you may soon be hurled from your eminence, into a state of bondage and misery. But of common possessions how soon may you be bereaved, by fraud, or violence, or inundation, or fire! And how soon must you, at all events, be deprived of them by death! But if you have sought for eternal happiness, who shall deprive you of that? God will not; and no other can. What can men do? All that they can do, is, to kill the body: they cannot touch the soul. And devils, what can they do? They can tempt, but they cannot force you to any single act. They could not even enter into the swine, without leave: how, then, shall they destroy a child of God? Your final enjoyment of the blessings you seek is secured to you by covenant and by oath: and whilst others, at death, lose all their possessions, you at death come into the fullest possible enjoyment of yours, an enjoyment that shall endure through all eternity.

Need I then say more? Surely, there can be but one common sentiment amongst you all. Would to God that there might be one determination also, a determination to devote yourselves unreservedly to God, and to mind from henceforth the one thing needful!

Think not, however, that this can be done without great and abiding efforts. For the ungodly world will surely cry out against you, as acting a most absurd part, and as carried away by a heated imagination. Yes, and even good people of a worldly cast, notwithstanding they be amongst your nearest and dearest relatives, will, like Martha, complain of you as carrying matters too far. And no doubt your minister also will come in for his share of the blame: for even Christ himself was blamed, and that by a pious person also, for encouraging Mary in an extravagant attention to her spiritual interests, to the neglect of her worldly business: “Lord, carest thou not that my sister has left me to serve alone? Bid her, therefore, that she help me:” for I cannot but consider you as encouraging her to carry matters to excess. As for me, brethren, I am willing to bear my share of the blame: it is no pain to me to bear what my Lord and Saviour bore before me. But be not ye discouraged. You see in Mary what you have to expect. You see, however, on the other hand, what approbation she met with from the Lord himself. And that sufficed for her. Let it also suffice for you. Only approve yourself to him, and you need not mind any thing that man can either say or do. It is decidedly “the good part” which I recommend to you; and therefore “choose it,” and follow it, and adhere to it, under all circumstances. Never will you repent of this line of conduct. Sit now, with unwearied perseverance, at the feet of Jesus; and you shall, ere long, receive his applauding testimony, and be seated with him on his throne of glory to all eternity.]

MDXIX

FORMS OF PRAYER, GOOD

  Luke 11:1.

And it came to pass, that, as he was praying in a certain place, when he ceased, one of his Disciples said unto him, Lord, teach us to pray, as John also taught his Disciples.

SCARCELY any thing can more strongly mark our defection from God, than our inability to pray. It might well be supposed, that, considering how many sins we have to be forgiven, how many wants to be supplied, and how many blessings to be acknowledged, that we should never be at a loss for matter in our addresses at the throne of grace, or for a suitable frame in drawing nigh to God. But the truth is, that there is no duty more difficult than that of prayer: for as, on the one hand, “we know not what to pray for as we ought;” so neither, on the other hand, are we able to plead with God as we ought, unless “the Holy Spirit help our infirmities, and assist us in relation to every part of this duty.” The Apostles themselves felt their need of instruction upon this head, and received from their Divine Master a form of prayer fitted for the use of the Church in all ages. From this circumstance, I shall take occasion to shew,

  I.      The importance of sound formularies of instruction and prayer, for the use of the Church of Christ—

Every society has some ground of mutual agreement, and some principle on which the members are formed into one collective body. Now the Church of Christ is a society collected out of the world, and united in one common sentiment of adherence to Christ, as their only Lord and Saviour. There have been minor differences between the different parts of this body; and different societies have been formed, to confirm in their respective views the members attached to each. But on the subject of these differences I have at present no call to speak: my purpose, in this part of my discourse, being simply to shew, that, by the common consent of all, certain formularies have been judged expedient, for the marking and perpetuating of their respective sentiments. Some, indeed, have limited their formularies to a statement of principles; others have extended them to forms of prayer: and it is of these latter that I intend more especially to speak. I mean not to condemn those who differ in this respect; but only to vindicate those who, in addition to a statement of their principles, have also adopted a form of prayer.

A statement of principles is good—

[It forms a bond of union between the members of the same Church. Doubtless, if the principles themselves be false, the record that contains them cannot be good: but, supposing the principles to be sound, the forming of them into an accredited and unchanging standard cannot but be a signal benefit to the Church that is governed by them. Such a statement is a great preservative from error; it strengthens the hands of the faithful members, and is a witness against those who are unfaithful; and it serves, in perpetuity, as a rallying point, both for those who adhere to truth and those who have departed from it.]

A form of prayer is good also—

[That there are persons capable of conducting public worship in a truly edifying manner without a form, is readily acknowledged. But the great mass of those who lead the devotions of the people (I mean not to offend any, but only to “speak the truth in love,”) are far from equal to the task: and even those whose gifts are sufficient, find themselves too often destitute of the grace of prayer. They can utter words, perhaps, with fluency: but their words betray the absence of the heart: and the barrenness felt by those who speak, is diffused over all who hear. I grant that there may also be a hardness and barrenness in one who uses a pre-conceived form: but still, if that form express all that a devout spirit could wish, the persons who join in it may themselves, through the influence of the Holy Spirit, supply the unction, which the minister has failed to manifest.

In family devotions, a pre-conceived form is not only useful, but necessary, for the generality of Christians. In ministers, a kind of official fluency is obtained by habit: but in others, even in men of learning and of great intelligence, who can deliver themselves with ease in a popular harangue, there is a straitness, both of conception and expression, when they come before God in prayer; and if they had not somewhat of a form prepared for them, they must abandon the use of family prayer altogether.

As to the lawfulness of such forms, I conceive that to be placed beyond a doubt, by the answer which our Lord gave to the request made to him in our text. His Disciples desired him to teach them to pray, as John had taught his Disciples: and our Lord gave them a prayer, which they were directed to use, either in form or substance, whenever they drew nigh to God at the throne of grace: a clear proof that forms are good; and that in the use of them we may “worship God in spirit and in truth.”]

Assuming that sound formularies are good, I proceed to point out,

  II.      The peculiar excellence of those which are used and sanctioned by the Church of England—

The Articles, the Homilies, and the Liturgy, are the standard of Divine truth, as embraced and professed by our Established Church. Now,

The Articles are peculiarly excellent, both as to the soundness of their principles, and the moderation of their statement—

[They have evidently been drawn up with a view to comprehend all persons whose views, upon the whole, are right. The Calvinist and the Arminian meet upon the ground there stated, each being satisfied that his own sentiments are contained in them. And this, considering how unqualified the Scriptural expressions, on which their respective creeds are founded, often are, is very desirable. They are articles of peace, and not of war: and they serve to combine in one Church all that is truly good, whilst they repudiate those only who deny some fundamental truth of Christianity.]

The Homilies are a pattern of simplicity and godly sincerity—

[Never was truth more plainly stated than in them. The language in which they are written is indeed antiquated; in consequence of which, the use of them has been discontinued: but, in their mode of stating divine truth, and enforcing it upon the conscience, they never have been excelled by any composition whatever. It were well if they were more regarded as a pattern for popular addresses at this day: for, in comparison of them, the great mass of public addresses, if viewed with candour and with Apostolic zeal, would be found, it is to be feared, exceedingly defective, both in energy and in scriptural instruction.]

As for the Liturgy, no commendation can be too great for it—

[Being of human composition, it must, of necessity, partake of human infirmity. But, taken all together, it comes nearer to inspiration than any book that ever was composed. Only let a person be humbled as a sinner before God, and he will not find in the whole universe any prayers so suited to his taste. They express exactly what a broken-hearted penitent before God would desire to express: yet is there in them nothing of extravagance or of cant: all is sober, chaste, judicious; so minute, as to comprehend every thing which the largest assembly of suppliants could wish to utter; and at the same time so general, as not to involve any one to a greater extent than his own experience sanctions and approves. Throughout the whole, the suppliant is made to stand on the only true foundation, and to urge every request in the name of the Lord Jesus Christ, his atoning Saviour, his all-prevailing Advocate. Throughout the whole, also, is the Holy Spirit’s influence acknowledged as the only source of light and life, and implored as the gift of God to sinners for Christ’s sake. In point of devotion, whether prayer or praise be offered, nothing can exceed the Liturgy, either in urgency of petition or in fervour of thanksgiving. In truth, if a whole assembly were addressing God in the spirit of the Liturgy, as well as in the word there would be nothing to compare with such a spectacle upon the face of the earth: it would approximate more to heaven than any thing of the kind that was ever yet seen in this world.

Taking, then, the formularies of our Church in a collective view, I must say, that we have unbounded reason for thankfulness to Almighty God for the provision which has been made for the instruction of our minds, and the assistance that has been given us for our advancement in the divine life.]

Now, then, let me state to you,

  III.      The claim which the Prayer-book and Homily Society has upon us in this particular view—

[Here a summary view was given of the services rendered by that Society to the world. And they were shewn to be such as to deserve the countenance and support of every pious man. Its having translated our Liturgy into so many languages, renders it an institution of far greater importance than would, at first sight, be supposed: for, if Bible Societies and Mission Societes are useful in gathering Churches, this is useful in confirming, establishing, comforting, and edifying all who are so united — — —]

Let me then RECOMMEND,

  1.      That these formularies be duly estimated by yourselves—

[The Homilies are too much laid aside at this time. It is well that the attention of the world is now more called to them than it has been for the last hundred years. I would recommend you all to read them for your own edification, and to circulate them for the edification of others. The Liturgy, also, is too much used as a form, without a suitable endeavour to enter into the spirit of it. But if we will, from time to time, compare our own frame of mind in prayer with the words which are provided for our use, we shall see how exceedingly defective we are in every thing that is good; and how much we need a supply of the Spirit of God to bring us to any measure of that experience which we are bound, as Christians to attain — — —]

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