Luke 14:28–33.

Luke 14:28–33.

  2.      That your regard for them be shewn by your endeavours to circulate them throughout the world—

[From the records of that society, you will see that nothing but a want of funds has prevented a still greater extension of their labours than has yet taken place. If the generosity of the Christian public enable them to proceed according to their wishes, there will not be a country under heaven that will not, in due time, be blessed with the same advantages as we enjoy.]

MDXX

THE FORCE OF IMPORTUNITY

  Luke 11:5–8.

And he said unto them, Which, of you shall have a friend, and shall go unto him at midnight, and say unto him, Friend, lend me three loaves; for a friend of mine in his journey is come to me, and I have nothing to set before him? And he from within shall answer and say, Trouble me not: the door is now shut, and my children are with me in bed; I cannot rise and give thee. I say unto you, Though he will not rise and give him, because he is his friend, yet because of his importunity he will rise and give him as many as he needeth.

IT is common with proud infidels, when disputing against the doctrines of our holy religion, to reduce Jehovah, as it were, to a level with man; and to argue, that what would be unsuitable for man to do towards his fellows must therefore be unsuitable for God to do in his dealings with mankind. But what know we of Jehovah, that we should presume to judge of him by ourselves? or what claim have we on God, that we render him amenable to us for his dispensations towards us, when we might, every one of us, have been justly left, like the fallen angels, to have taken our portion in the abyss of hell, if He, of his sovereign grace, had not determined to put a difference between us and them? To bring Jehovah to our bar, and to try him there by a standard of our own, is impious in the extreme. His ways and thoughts are infinitely above ours; “nor will He give account to us of any of his matters:” and our province, in reference to his revealed will, is, not to dispute, but to believe, and to obey. Yet there are circumstances wherein we may, with great propriety, draw a parallel between God and ourselves: as, for instance, if there be any thing good which man will do, we may be perfectly assured, not only that God will do the same, but that he will infinitely exceed it. Thus our Lord, having taught his Disciples to pray, and wishing to encourage in them the utmost urgency and fullest confidence of success in prayer, he appeals to them respecting the effect of importunity between man and man, and teaches them to expect still greater effects from it in their addresses at the throne of grace. From this appeal of his, I will take occasion to shew,

  I.      The force of importunity in our intercourse with man—

[Our Lord supposes a sudden emergency to have arisen. A friend, on a journey, having lost his way, and wandered about till midnight, suddenly comes to our house, oppressed both with fatigue and hunger; and, whilst we joyfully afford him a lodging, we accidentally have no provision, not so much as a piece of bread, to set before him for his refreshment. (This is a case which may very well be supposed; nor is there in it any thing so extraordinary, but that it may fitly serve as a basis for a hypothetical proposition.) To what expedient would you have recourse? You yourself have a friend near at hand; and, whilst the weary traveller rests himself, you go to him, and knock at his door, and entreat him to lend you some bread for the occasion. (This, though undesirable in itself, on account of the unseasonableness of the hour, you would feel justified in resorting to, on account of the greatness of the emergency.) Your friend, who, with his children and servants, are all in bed, not liking to be disturbed at such an hour, and to have the disturbance spread over his whole family, excuses himself, and declines acceding to your request. (This is perfectly natural. What relates to self arises much more quickly in our minds than the concerns of others; and the trouble imposed on us, appears more immediately deserving our attention, than any which we are called upon to alleviate in others.) But you continue to plead with him the necessity of the case: and his friendly dispositions, which had not been sufficient to operate in your favour in the first instance, are awakened and called into exercise by your importunity; and he then arises, and gives you whatsoever you require. (In the whole of our intercourse with our friends, and indeed with the world at large, we find, that a perseverance in urging our requests will prevail, when higher considerations have lain dormant, and been ineffectual for the attainment of our wishes.)

This case is so simple, that it would be obscured, rather than elucidated, by any amplification of mine: it commends itself at once as a very probable occurrence, and as well fitted to illustrate the great truth which it was intended to inculcate.]

Let us, then, proceed to notice,

  II.      The encouragement to be derived from it in our intercouse with God—

Our blessed Lord himself shews us how to apply the subject; first of all in a way of direct affirmation, “Ask, and ye shall have,” &c.; and then in a way of inference; namely, “If we, who are evil,” will not refuse to supply the necessities of others, “much less will God,” who is so infinitely good. To mark this inference, let the following considerations be duly marked:

  1.      Importunity, however urgent, will never offend our God—

Man it may offend; and not unfrequently does; and even irritates him to such a degree, as to draw from him expressions, which, in a calmer hour, he would not, on any account, have used. But God will never be offended: on the contrary, he tells us that “the prayer of the upright is his delight.” To what an amazing extent did he bear with the importunity of Abraham, when, in a long strain of consecutive petitions and arguments in behalf of Sodom, he urged the sparing of that guilty city for the sake of fifty, forty, thirty, twenty, yea, even ten righteous persons, who might be there! So, we may be sure, he will never be displeased with us, though we “cry to him night and day,” and “wrestle with him, as Jacob did, refusing to let him go until he bless us.”]

  2.      Nor can our petitions ever be unseasonable—

[Unseasonable they may often be, if made to man. His occupations may not admit of his attending to them at the time they are offered. But no hour is unsuited for our supplications to God. He is never disinclined to listen to the case which we spread before him, nor ever so occupied as to defer it to a season of greater leisure. We find the Scripture saints “preventing the night watches” in their addresses at the throne of grace; and, however sudden the emergency that calls for his attention, he has shewn himself, at all times, equally disposed to fulfil the desires which have been expressed even by a sigh, a look, a thoughte.]

  3.      Nor can they ever exceed either his power or willingness to give—

[The friend who was applied to for bread, might have been in the same predicament with him who made the application: or, as was the case, he might, on some account or other, be unwilling to grant the request. But God is never either unable or unwilling to grant all that we can ask. On the contrary, we are assured, that he is “able to do for us exceeding abundantly above all that we can ask, or even think.” The weakest or the vilest of the whole human race should “find mercy and grace to help him in the time of need,” if only he sought it in Jesus’ name: nor should all the glory and felicity of heaven be withheld from one who applied to God in penitence and faith. “However wide he opened his mouth, God would fill it.”]

  4.      Importunity is the very mean which God himself has prescribed for our obtaining of blessings at his hands—

[He bids us not only to pray, but to “continue instant in prayer;” yea, to “pray without ceasing,” and to “give him no rest” till we have obtained the blessings which we have desired. He has spoken a parable, for the express purpose of shewing us, that “we are to pray always, and not faint.” Immediately after my text, the encouragement given by our Lord to importunity in prayer is conveyed with such remarkable repetitions, as cannot fail to strike every attentive reader, and to shew how urgent God is with us, to make us urgent in our supplications to him.]

  APPLICATION—

  1.      Seek friendship with God—

[A man may expect to prevail with a friend, for things which he could not hope for as a stranger. And what may we not expect to obtain at God’s hands, if once we are reconciled to him in the Son of his love? Having given us his own Son, what will he withhold from us? If, indeed, we continue enemies to God in our hearts by wicked works, we cannot hope to obtain any blessings at his hands; for we are warned, that “if we regard iniquity in our hearts, the Lord will not hear us:” but, if we come to him in Christ Jesus, with penitential sorrow, “he will never suffer us to seek his face in vain.”]

  2.      Whatever you ask of God, ask it in faith—

[If you come with doubtful hearts, questioning whether God be able or willing to relieve you, you cannot hope to obtain an answer of peace. But the prayer of faith shall surely prevail. Whatever be the petition which we offer, provided only it be really good for us, it shall be given usk. True, the cup was not taken from the hands of our blessed Lord, nor was the thorn taken from the flesh of the Apostle Paul, though both the one and the other urged their petitions with repeated earnestness: but our blessed Lord was enabled to drink the cup of bitterness even to the dregs, and the Apostle had his affliction greatly sanctified to the good of his soul: and therefore, though the blessings asked were withheld from each, as to the matter of them, they were more effectually bestowed on each as to their ultimate effect. Thus, only leave to God to judge for you as to the gift that shall be conferred, and you shall be sure never, in any case, to ask in vain.]

  3.      Never be discouraged on account of any delay you may experience in the answers to your prayers—

[The importunate widow, though often repulsed, prevailed at last: and though God may not answer us so speedily as we could wish, it shall, in fact, be “speedily,” because it shall be at that precise moment when it shall be most for our eternal good. There are many reasons known to God for delaying to answer our prayers; and which, if known to us, would lead us to acquiesce in, and even to desire, the delay. We need to be stirred up to more importunity in prayer, and to be made more deeply sensible of our need of mercy. We need also to be made more thankful to God for his answers to prayer: and all these benefits may arise from delay. But, beyond the proper season, God will not withhold any communication which, in his wisdom, he sees needful for us. His declaration to this effect may be fully depended on: “The vision is for an appointed time; but at the end it shall speak, and shall not lie: though it tarry, wait for it; because it will surely come; it will not tarry.” Only wait for the Lord, and you shall never be disappointed of your hope.]

MDXXI

IMPORTUNITY ENCOURAGED

  Luke 11:9, 10.

I say unto you, Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you. For every one that asketh receiveth; and he that seeketh findeth; and to him that knocketh it shall be opened.

THE prayer which our blessed Lord taught to his Disciples, and which is contained in the verses before my text, is suited to the Church of God in all ages: and it is a very encouraging circumstance, that, in approaching to the throne of grace, we are able to address the Most High in words which he himself has dictated for our use. But doubts are apt to arise in the mind, whether God will hear the prayers of such worthless and sinful creatures as we are: and, to remove such apprehensions, our merciful and gracious Lord has made an appeal to us respecting our own readiness to assist each other, especially in cases of emergency, and when urged by repeated applications. The appeal, as made by him, carries conviction to the mind. But the argument itself must not be pressed too far. We cannot, in all cases, infer from what man would do, that God will do the same: no, in truth; such a mode of arguing as that would lead, and often does actually lead, to the most fatal errors. I will therefore make the necessary distinctions on this subject; and shew,

  I.      In what cases this argument is valid—

Certainly it is an argument much used in Holy Writ—

[Our blessed Lord states it distinctly in the words following my text: “If a son shall ask bread of any of you that is a father, will he give him a stone? or if he ask a fish, will he for a fish give him a serpent? or if he shall ask an egg, will he offer him a scorpion? If ye then, being evil, know how to give good gifts unto your children, how much more shall your heavenly Father give the Holy Spirit to them that ask him?” To the same effect he speaks in the parable of the unjust judge: “Hear what the unjust judge saith. And shall not God avenge his own elect, who cry day and night unto him, though he bear long with them? I tell you, that he will avenge them speedily.” From these and many other passages it is clear, that the argument, if properly used, is weighty and conclusive.]

But it is an argument much abused by ungodly men—

[Nothing is more common than for ungodly men to state what they themselves would do, and to conclude from thence what they are authorized to believe respecting God. And, in fact, this is the strong-hold of atheism itself: for there is not a perfection of the Deity which is not practically denied upon this very ground. Hear how God himself represents this matter: for he who knows the heart, and can interpret infallibly its most secret motions, thus declares, respecting the atheistical and ungodly world: “Son of man, hast thou seen what the ancients of the House of Israel do in the dark, every man in the chambers of his imagery? For they say, The Lord seeth us not; the Lord hath forsaken the earth” What is here, but a plain denial both of the omnipresence and omniscience of God? His justice also, and his truth, are alike questioned by them upon the same grounds. St. Paul thus states the objections of an unbelieving Jew: “But if our unrighteousness commend the righteousness of God,” i. e. if our ungodliness be the means of displaying the efficacy and excellency of the Gospel, what shall we say? Is God (i. e. is not God) unrighteous, who taketh vengeance? (I speak as a man.) God forbid (replies the Apostle): for then, how shall God judge the world? Then the objector, still pressing his argument, adds, “For if the truth of God hath more abounded through my lie unto his glory (i. e. if God has overruled my errors for the illustration and confirmation of his own truth), why am I yet judged as a sinner?” that is, if I am the means of honouring him, whether intentionally or not, it would be very unjust in God to deal with me as if I dishonoured him. To all which the Apostle answers, ‘You may as well speak out at once, and say, “Let us do evil, that good may come:” and the only reply that I shall condescend to make to all such impious objectors is, “Their damnation is just.” ’ Thus, as the justice of God is arraigned in reference to what he has threatened; so also is his truth, in reference to his execution of his threatenings: “There shall come, in the last days, scoffers, walking after their own lusts, and saying, Where is the promise of his coming? for since the fathers fell asleep, all things continue as they were from the beginning of the creation;” construing thus the forbearance of God into an utter dereliction of his declared purpose. The sovereignty of God is that against which they set themselves with peculiar vehemence. That God should exercise mercy according to his own sovereign will and pleasure, and not according to any desert of man, is an idea which they cannot endure. They consider that as a warrant to cast all the blame of their condemnation upon God himself; and will confidently say, “Why doth he yet find fault? For who hath resisted his will?” But St. Paul’s answer to that objection must silence every human being: “Nay but, O man, who art thou that repliest against God? Shall the thing formed say to him that formed it, Why hast thou made me thus? Hath not the potter power over the clay, of the same lump to make one vessel unto honour, and another unto dishonour?” In a word, the whole that God has revealed to us respecting our fall in Adam, our condemnation by the law, our justification by faith alone, and the eternity of future punishment awarded to all who believe not in Jesus Christ; the whole of this, I say, is no better than “foolishness” in the eyes of unconverted men. And the ground of their accounting it foolishness is, that it is a different mode of proceeding from that which they themselves would follow towards one another: for, as they would not punish to all eternity any offence committed against them, so neither ought God to punish sin in that way; and, as they would reward men according to their merits, so ought God to do. In short, they think “God to be altogether such an one as themselves: but God will reprove them, and, with righteous severity, will set before them the things which they have done:” for, however just a comparison between God and man may be in some respects, in other respects it can serve no other purpose than to lead us into the most fatal errors.]

Let me, then, mark distinctly, when, and in what cases, this argument is valid—

[There is a broad line of distinction to be drawn, and such a line as will suffice to keep us from any material error on the subject. When the comparison relates only to what is good and gracious, the argument founded on it is not only valid, but may be carried to an extent that would be utterly inadmissible on any other subject under heaven. For instance, we may not only say, if an earthly parent will be kind to his child, how much more will your heavenly Parent be so? But we may put the argument thus: “If a man will shew the smallest kindness imaginable to his beloved child, how much more will God exercise the greatest possible kindness towards a stranger, provided that stranger call upon him in humility and faith?” This is, in fact, the very statement which our Lord himself gives in the verses following my text: for it is worthy of notice, that, in the latter part of the comparison, he drops the relation of a child, and says, “How much more shall your heavenly Father give the Holy Spirit unto them that ask him?” But, when the comparison supposes or implies any claim on God, then is it not only vain, but impious in the extreme: for man has no claim whatever upon God. The very devils have as much claim upon him as we, unless we come to him in the name of Christ. On our fellow-creatures we have a claim; but on God we have none: and if we presume to say, I would not act so or so towards a fellow-creature; therefore God will not act so or so towards me; we reduce him to a level with ourselves; we bind him by laws to which he is not subject; and we prescribe rules to him which he will never follow. Of our duties to man we may form some judgment: but “we cannot by searching find out God;” who dwelleth in the light which no man can approach unto; whom no man hath seen, or can see:” and if we attempt to speak of him, we only “darken counsel by words without knowledgen.”]

Having shewn in what cases this argument is valid, I proceed to mark,

  II.      The force of it, as here applied—

Our blessed Lord here institutes a comparison between God and man, as moved by importunity to exercise kindness towards a suppliant friend. Hear,

  1.      His statement—

[Who amongst us, if a friend came to him, even at midnight, for bread to set before one who had unexpectedly come from a great distance to take up his abode with him, would refuse his request? We might, probably enough, express reluctance at first, on account of the disturbance it would occasion to our family; but, on his urging his request, we should grant it: though the feelings of friendship should not suffice in the first instance to produce an acquiescence in his wish, his importunity would be sure to prevail. The parallel between God and us is here so obvious, that our Lord forbears to state it; because every one will naturally draw it for himself. For instance: will an earthly friend act thus? What then will not our heavenly Friend do, whose love so infinitely transcends all that ever existed in a mortal bosom? And will an earthly friend do this with such inconvenience to himself and family; and shall his reluctance be overcome by dint of importunity? What then will not He do, who, at whatever hour he be applied to, can experience no inconvenience, and who delights in importunity, as the best possible expression of our love to him? Here the argument is clear and strong; and such as must carry conviction to every mind. Hear then,]

  2.      His conclusion—

[Justly does our blessed Lord found on this statement an exhortation to us, to be in supplication urgent, and in expectation confident. Let us“ask” whatsoever our necessities require: let us “seek” it, too, in every way that we can devise: and, if our heavenly Friend appear inattentive to our suit, let us stand “knocking” at his door, till he come to our aid. Let us take no refusal. Of his sufficiency we can entertain no doubt; nor should we for a moment call in question his willingness to help us. Delays, instead of discouraging us, should only increase the ardour of our suit: for, succeed we must. Our blessed Lord tells us, “Ye shall,” “ye shall,” “ye shall” succeed. “Ask, and ye shall have; seek, and ye shall find; knock, and it shall be opened unto you.” Before we yield to any discouragement as to the issue of our supplications, let us find an instance wherein such importunity was ever known to fail. Let us search the annals of the whole world: and if, from the beginning of the world unto this hour, we find not one single exception, yea, and are assured by Him who knoweth all things, that no exception ever did exist; then let us, like Jacob of old, close, as it were, with our heavenly Friend, and wrestle with him all the night; and tell him plainly, that “we will not let him go until he bless us.” If we act thus, we may as well doubt the existence of a God, as doubt the issue of our supplications: “for every one that asketh, receiveth; and he that seeketh, findeth; and to him that knocketh (however unworthy he may be of the favour asked), it shall be opened.”

Behold, then, the force of the argument as here applied; and know, that where goodness and grace are the points of comparison between God and man, the argument can never be too strongly put, or the inference be too securely drawn.]

  APPLICATION—

Are there any here present who doubt the efficacy of prayer?

[Such existed in the days of old; even men who said, “What profit should we have, if we pray unto him?” But on what grounds can such a question be asked? If it be from an idea that God is incapable of attending to the concerns of men, then hear his indignant reproof of this atheistical conceit: “They say, the Lord shall not see, neither shall the God of Jacob regard it. Understand, ye brutish among the people; and ye fools, when will ye be wise? He that planteth the ear, shall he not hear? He that formed the eye, shall not he see? He that chastiseth the heathen, shall not he correct? He that teacheth man knowledge, shall not he know? The Lord knoweth the thoughts of man, that they are vanity;” aye, and ye will find them vanity too, my brethren, if ye persist in such conceits as these.]

Are there any who think they can be saved without prayer?

[Be assured that, however willing God is to bestow his blessings, he will be sought unto before he will impart them: for the condition he has imposed is this; “Ask” and ye shall have. And if ye will not comply with that, then know, that nothing awaits you but “destruction from the presence of the Lord, and from the glory of his power:” for he has irreversibly declared, that “the wicked shall be turned into hell, and all the people that forget Gods.” If ye say, “This shall not be;” then will I bring to your remembrance that awful admonition, “God is not a man, that he should lie; nor the son of man, that he should repent. Hath he said, and shall he not do it? hath he spoken, and shall he not make it good?” God’s promises, it is true, are free and full: but “he will be inquired of,” in earnest prayer, before he will vouchsafe to you his proffered blessings.]

Lastly, Are there any who are discouraged by the idea that God will not condescend to them?

[Persons too of this description were found in the days of old, who, in a desponding mood, complained, “The Lord hath forsaken me, and my God hath forgotten me.” But what was the answer of God to them? “Can a woman forget her sucking child, that she should not have compassion on the son of her womb? Yea, they may forget: yet will not I forget thee. Behold, I have graven thee on the palms of my hands; thy walls are continually before me.” Here is the very argument that is urged in my text, and with all the force which has been given to it. Let it come home to all your hearts, and make every one of you to “pray, without ceasing,” and without a doubtz.]

MDXXII

THE STRONG MAN ARMED

  Luke 11:21, 22.

When a strong man armed keepeth his palace, his goods are in peace: but when a stronger than he shall come upon him and overcome him, he taketh from him all his armour wherein he trusted, and divideth his spoils.

THE miracles wrought by our Lord were too manifest to be denied even by his most inveterate enemies. Some however endeavoured to evade the force of them by ascribing them to a confederacy with Satan. Our Lord shewed them the absurdity of such an idea. The expelling of evil spirits was a confirmation of our Lord’s doctrine; consequently it tended to the destruction of Satan’s kingdom, and the establishment of his own. This Satan could not but be aware of; he would therefore never concur in an act which must terminate in his own ruin. Hence it appeared that the power which Jesus exercised over the evil spirits, was not only without the concurrence of Beelzebub, but in spite of his utmost exertions to withstand it. To illustrate this truth our Lord delivered the parable before us.

Extreme caution should be used in explaining the parables, that we refine not upon them too much, nor give to any part a sense which it was not designed to bear. But some parables were certainly intended to be minutely applied in all their parts. That which is now before us seems to be of that number; we shall therefore open it in a way of familiar exposition.

Satan is fitly compared to a strong man armed—

[The strength and power of Satan are frequently mentioned in the Holy Scriptures. His very names, Apollyon, the great Dragonc, and the god of this world, evidently characterize him as possessed of exceeding great power. As an angel, he excelled in strengthe; nor, though he has lost his original purity, has his native energy been at all impaired. He is rendered more formidable too by “his armour.” Alas! what fiery darts has he in his quiver! With what inconceivable subtlety does he plan his seasons and methods of assaultg! Nor can he have so long engaged in this warfare, without having learned much by experience.]

The hearts of unregenerate men are “his palace”—

[He has the most intimate access to the hearts of men: he entered into the heart of Judas, and prompted him to betray his Lord. By the same invisible agency he urged Ananias and Sapphira to lie unto the Holy Ghosti. In the same manner he stimulates all his vassals to the commission of sin: he rules within them as a monarch, and lords it over them with most despotic swayl. Every apartment of the palace is occupied by his attendants: the understanding, the will, the affections, the memory, the conscience, are all under his controul. If seven spirits only possess some, Legion is the name of others.]

While he takes up his abode in them, he keeps all in peace—

[One would think that a soul possessed by him should be filled with horror; but he contrives to divert the thoughts of men from all their spiritual concerns: he blinds their minds so that they cannot see their real state: he fills them with a presumptuous confidence that they shall do well at last. Perhaps he makes them laugh at the idea of Satanic influence. He suggests that God is too merciful to inflict eternal punishment, and that all apprehensions of divine wrath are the effects of superstition or enthusiasm. If at any time they are impressed by the word of God, he catches it away, lest they should believe it and be saved. Thus he continually deceives his vassals, and lulls them asleep in a most fatal security.]

There is One however, even Jesus, who is stronger than he—

[Satan indeed is a roaring lion: but Jesus is the all-powerful Lion of the tribe of Judah. Satan is the serpent that bruised the heel of Jesus: but Jesus is the woman’s seed that effectually bruised his headq. Jesus vanquished him in repeated combats, and at last triumphed over him upon the crosss: yea, and led him captive in his resurrection and ascension: nor does he exercise less power in his people than he then did for them. His grace is sufficient to fortify us against the fiercest assaults of Satanx: nor shall the weakness of his people counteract or retard his career of victory.]

Nor can Satan any longer retain his hold when Jesus comes to eject him—

[Satan strove indeed to the utmost to keep possession of the bodies of men; nor relinquished them at last without the most strenuous efforts to destroy them. Thus will he maintain a conflict with Jesus in their souls. If he be driven from the outworks, he will defend himself in the citadel. Sometimes he may appear for a season to defy Omnipotence itself; but in due season he is invariably overcome. His strong holds, one after another, are demolisheda, and he is constrained to surrender the palace which he can no longer keep.]

Jesus, having driven him from the soul, will turn all its powers against him—

[A sinner, while under Satan’s dominion, has many things which prove serviceable to that wicked fiend: his wisdom, riches, influence, are all pressed into the service of the devil; all are used to strengthen his power, and to undermine the authority of Christ. But when Jesus has gained possession of a soul, he instantly secures all its powers, and turns the artillery of Satan against himself: whatever wealth or influence the man possessed, is now made subservient to the Redeemer’s interests: the gold of Egypt is formed into vessels for the sanctuary of the Lord; and every talent is improved in promoting and establishing his kingdom. Thus does Jesus drive Satan from his fortressc, and enable the once captive soul to trample on him as a vanquished enemy.]

  From the parable thus explained we may LEARN—

  1.      What true conversion is—

[Conversion does not consist merely in a change of sentiment: it supposes that our false peace has been broken, and that Satan has been made to yield to the victorious grace of Jesus. Jesus himself too is now become the sole monarch of our hearts, and we are cordially serving him with all our power. Let us try ourselves by this touchstone: let us see whether we be indeed new creatures: nor let us rest till we be turned from the power of Satan unto God.]

  2.      Whence it is that any are converted—

[Men are in themselves the willing slaves of Satan: so far from desiring deliverance from him, they fight against their deliverer. Most assuredly therefore they are not the authors of their own conversion. It is Jesus alone who chooses the objects of his favour: it is he alone who begins and carries on the good work within them. To him therefore must every redeemed soul ascribe the gloryg. None can boast as if they had effected any thing by their own power: nor need any despair as though their bonds could never be broken. To every one, who wishes to be made free, there is abundant encouragement in the Scriptures. May our eyes be so directed to Jesus that his power may be magnified in our deliverancek!]

  3.      What is the duty of those who are converted—

[As Satan never leaves a soul without reluctance, so does he ever watch for an opportunity to return to it: nor will he fail of accomplishing his purpose, if our hearts be not guarded by the Lord Jesus. Let none then be satisfied with purging out only some grosser sins. In vain will the house be swept and garnished, if it be not occupied by the Divine inhabitant. Satan will return with seven devils worse than himself; and the last state of such men will be worse than the first. Let all then be on their guard, and commit the keeping of their souls to Jesusn. Then shall all the attempts of their enemy be baffled. He who never slumbers will surely preserve them, and they shall be made the habitation of God to all eternity. What we say therefore to one, we say unto all, WATCHq]

MDXXIII

THE BLESSEDNESS OF THE TRUE CHRISTIAN

  Luke 11:27, 28.

And it came to pass, as he spake these things, a certain woman of the company lifted up her voice, and said unto him, Blessed is the womb that bare thee, and the paps which thou hast sucked. But he said, Yea rather, blessed are they that hear the word of God, and keep it.

THE words of our Lord, though made the continual subject of cavil and dispute amongst his obstinate opposers, carried conviction to the hearts of all who candidly considered them: nor was the gentleness of his manners less impressive than the wisdom of his discourses. He had been just exposing the folly of imputing his miracles to a confederacy with Beelzebub: and to such a degree had his discourse wrought upon one of his audience, that she exclaimed out of the midst of the multitude, “Blessed is the womb that bare thee,” &c. This was the most natural language for a woman to use in expressing her admiration of him: and it furnished him with an occasion to declare before all, who, and who only, could with propriety be accounted blessed.

In his answer he sets before us,

  I.      The character of the true Christian—

Numberless are the ways in which this is drawn in the Holy Scriptures. But there is a peculiar simplicity in the description before us, at the same time that it very sufficiently distinguishes the Christian from all others.

  1.      “He hears the word of God”—

[Every true Christian considers the preaching of the Gospel as God’s instituted means of converting and edifying the souls of men. Instead therefore of making frivolous excuses for staying at home, he will suffer many inconveniences rather than absent himself from public worship. And when he is there, he will “receive the word, not as the word of man, but, as it is in truth, the word of God.” He will listen to it as the word of God to his own soul in particular, and will apply to himself the truths which the minister, as God’s ambassador, shall set before him.

In this he differs widely from all other persons: for though others may be regular in their attendance on divine ordinances, they do not hear the word of God with that reverence, that self-application, that submission, which become sinners in the presence of their God.]

  2.      He “keeps it” —

[The godly keep it in their hearts us a ground of hope. They do not come to the word of God, determining to receive nothing but what accords with their own pre-conceived notions; but they desire to know what method God has prescribed for the reconciling of sinners to himself: and when they find that he has sent his only dear Son to die for them, they do not say, How can this be? but they acquiesce thankfully in the divine appointment, and trust in Christ as their only Saviour — — —

They keep it also in their lives, as a rule of conduct. They will no longer regulate themselves according to the maxims of the world, but will inquire, What does my God require of me? What is the way in which he has directed me to walk? Having ascertained these points, he does not turn back because the world calls him precise, or because his own corruptions render his progress difficult; but he holds on in his course with firmness and uniformity. He finds many who endeavour to turn him out of the way; but he keeps the word of God, as “a light,” that points out his path in general, and as “a lantern,” that is to direct every step he takes — — —

It is scarcely needful to observe, that this part of the character is peculiar to the Christian; for there is no other person that can at all be compared with him in these respects.]

Together with the character of a Christian our Lord proclaims also,

  II.      His blessedness—

We are not to take a general view of this subject, but to consider it in that particular light, in which it is represented in the text.

The Virgin Mary, beyond a doubt, was the most highly favoured of women, in that she was honoured with bringing into the world her incarnate God. So the angel told her; and so she expected that all future ages would consider her. But the true Christian, whoever he be, is incomparably more blessed than shec.

  1.      He has a closer union with Christ than ever she had—

[The union which the Virgin had with Christ was that of a mother with her child. He was bone of her bone, and flesh of her flesh. Yet this, close as it was, cannot be compared with that which subsists between Christ and his believing people: for “he is formed in their souls;” “he dwells in their hearts by faith:” he in them is the hope of glory:” and so inseparable is this privilege from the Christian character, that, “if he dwell not in us, we are reprobates.” She was one flesh with him: but believers are one spirit with him. Her union was like that which universally obtains between parents and children; but that which believers enjoy, resembles rather that which subsists between Christ and his heavenly Fatherk.]

  2.      He has a more intimate communion with him—

[Doubtless, till he attained to the age of thirty, she must have enjoyed many sweet seasons of communion with him under her own roof: and during the four years of his ministry, she must have had familiar access to him on many occasions. But, after all, this was no other fellowship than what every parent, and every friend, enjoys. She beheld him only as a man; we behold him as God. she saw him merely as a prophet; we see him in the whole of his mediatorial character, as the King, Priest, and Prophet, of the universal Church. She heard only partial instructions, on particular occasions, with the outward ear: but we have access to him at all times, to hear the whole of his revealed will, and to receive instruction in our inmost souls.

How far preferable this is to his bodily presence our Lord himself informs us: and consequently our state is far more blessed than even that of his own mother.]

  3.      He has richer communications from him—

[She, as his mother, received nothing from him in this world; nor does she receive any thing in heaven on account of this relation to himn. But every believer, as a believer, is blessed in him with all spiritual and eternal blessings. Unspeakable are the benefits he imparts to all his people. Whatever grace they possess, they have received it all out of his fulnessp. In heaven also their relation to him shall be acknowledged, and suitable honours be conferred upon them. A throne, a crownr, a kingdom, are the inheritance that he has reserved for them, and will finally bestow upon them.

Let these things be considered, and, however blessed we may conceive the Virgin to have been on account of her relation to him, we shall see that incomparably greater blessedness is ours, provided we hear the word of God, and keep it.]

  ADDRESS—

  1.      Those who do not statedly hear the word of God—

[Upon what principle can you conceive that any blessedness belongs to you, when you prefer your ease, your business, your pleasure, to an attendance on God’s ordinances? Can it be imagined that God is unconcerned about the honour of his word, and that he will not notice the contempt poured upon it? Has he not repeatedly declared the very reverse? Whatever excuses then you may make, remember that you have not even the semblance of Christianity, so long as you remain indifferent to the public ministration of the word, and neglectful of it in your secret retirements.]

  2.      Those who hear the word, but without keeping it—

[There are many who are regular in their attendance on divine worship, but never regard one word they hear. They are taught to come to Christ as their righteousness and strength; but they still cherish self-righteousness and self-dependence. They are instructed to die unto the world, and to live unto Godx; but they still continue alive to the world, and dead to God. But what will their hearing profit them, if they will not keep the word they hear? To what purpose do they cry, Lord! Lord! if they will not do his will? Let such then know that they deceive themselvesz; and that they must both embrace in their hearts, and exemplify in their lives, the word of God, if ever they would be blessed in their deeds.]

  3.      Those who both hear and keep it—

[Whatever the world may say of these persons, they are, and shall be, blessed. The Lord Jesus Christ pronounces them so, and will himself impart the blessedness that he has reserved for them. Go on then, holding forth, and holding fast, the word of life. You will find numberless temptations to forsake the good way; but keep it steadfastly unto the end. You may meet with trials for your adherence to the word; but your consolations shall be sure to abound above all your tribulations; and strength shall be given you according to your dayd. Even in this world you shall have no reason to repent of your steadfastness; and in the world to come your blessedness shall be complete.]

MDXXIV

CAUTION AGAINST HYPOCRISY

  Luke 12:1.

In the mean time, when there were gathered together an innumerable multitude of people, insomuch that they trode one upon another, he began to say unto his Disciples first of all, Beware ye of the leaven of the Pharisees, which is hypocrisy.

RARELY, if ever, can we find a greater instance of fidelity than in the history before us. Our Lord had been dining with a Pharisee, and, even whilst he was at dinner, he upbraided the whole sect of Pharisees, and accused them of the vilest hypocrisy. This might have been thought by some a breach of hospitality; but a sense of his duty to God was paramount to every other consideration. The Pharisee had begun with expressing his wonder that our Lord had not washed his hands before he sat down to meat; for among the Pharisees this ceremony had been magnified into a religious observance. This superstition our Lord had not chosen to sanction: and as among the Pharisees it was accompanied with a scandalous neglect of internal purity, he exposed the folly of it, and condemned in the severest terms all who substituted such a rite in the place of vital godliness. His reproofs, as might be expected, greatly irritated his indignant hearers: yet no sooner had an immense multitude assembled at the door, than he went out to them, and, in the presence of them all, enjoined his Disciples above all things to beware of that grand feature of the Pharisaic character, hypocrisy.

This caution, so boldly and so strongly given, deserves our attention, no less than that of the Disciples to whom it was spoken. We propose, therefore,

  I.      To consider the evil against which our Lord cautioned them—

The nature of hypocrisy is far from being generally understood. Many would suppose, that conduct which was notoriously evil, would, from its notoriety, be exempt from the charge of hypocrisy; and that there could be no hypocrisy, where the person was not conscious that he was deceiving others. But that term, according to the Scripture use of it, is very extensive: and under it may be included many different forms or degrees of hypocrisy.

  1.      That which is known both to ourselves and others—

[Hypocrisy consists in acting contrary to our professions: and this we may do in such an open and shameless way as to manifest clearly to others, no less than to ourselves, that we are dissemblers with God.

How is it with the great mass of those who disregard religion? Do they cast off the Christian name also? Do they not rather account themselves Christians; and would they not be highly offended if their claim to that title were disputed? Yet have they in reality as little of Christianity in their hearts and lives as the very heathen: and there is reason to believe, that they would have lived precisely as they have, if they had all the while known Christianity to be a fable; and that they would continue to live in the very same state, if now for the first time they should learn that our religion were founded in imposture. To them we may safely apply those words of the Apostle, “They profess that they know God, but in works deny him, being abominable, and disobedient, and unto every good work reprobate.”

It is precisely the same with many also who profess a high regard for religion. They are strenuous advocates for decorum, and are very observant of outward forms; but are as far from any thing like vital godliness as the most profane — — — They may impose upon a few ignorant people, who have not an idea what religion is: but persons of the least education, who think at all for themselves, see that all those forms are a mere farce, if unaccompanied with the affections of the heart; and these formalists themselves know, and feel, and, amongst each other, will acknowledge them to be so. Of such persons St. Paul says, that “they have a form of godliness, but deny the power thereof; that, like Jannes and Jambres, (two great opposers of Moses,) they resist the truth, being men of corrupt minds, reprobate concerning the faith; and that their folly shall be manifest unto all men, as theirs also was.”

Thus is the hypocrisy of many covered with so thin a veil, that every one of the smallest penetration may discover it: and if their professions be treated with respect, it is merely from a desire which every one feels to make the way to heaven as easy as possible, and to lower the standard of religion to his own attainments.]

  2.      That which, though hid from others, is known to ourselves—

[It is no uncommon thing for persons to embrace certain religious principles, without ever attending to their sanctifying efficacy. Such were Judas, and Ananias, and Sapphira: these did actually impose on others; they were considered by all as sound converts: but could Judas be ignorant that he was a thief? or Ananias and Sapphira that they were liars? So it is then with many professors of religion, who pass for real Christians at this time: their exterior appearance is that of sanctity; but one is dishonest, another is addicted to falsehood, another gives way to lewd desires and practices, another is under the dominion of his evil tempers. Now, notwithstanding the esteem in which they may be held, must not these persons, to say the least, have many secret misgivings, or rather, if they consider at all, must they not know that their hearts are not right with God? We may see the character of such persons drawn to the life by the Apostle Paul: all their high professions and evil practices are exhibited in contrast with each other, and stand as a monument of the wickedness and deceit-fulness of the human heart.]

  3.      That which, though hid from ourselves, is known to God.

[It is but too possible for persons to “seem to be religious,” and to think themselves so, at the very time that they are under the influence of some habitual evil, which proves that they“deceive their own selves, and that their religion is vain.” The characteristic mark of the true Christian is sincerity: he is “an Israelite indeed, and without guile;” attending to all the commandments equally, without partiality, and without hypocrisyg. But the persons we refer to are partial in every part of their duty. Their repentance is partial: they mourn, not so much for sin, as for the consequences of their sin; nor yet for the consequences, as they respect God and his honour, but only as they respect themselves and their happiness. Even in relation to themselves, they are not grieved that sin has denied their consciences, and hardened their hearts, but only that it has injured their character, or brought guilt and misery upon their souls. Their faith also is partial: it has respect to Christ as a Priest to atone for them, but not as a King to rule over them: it receives Christ for righteousness, but not for sanctification. Moreover, whilst they profess to trust in God for spiritual blessings, they cannot stay themselves upon him for temporal things, but are as ready to sink under their trials, as if they knew not from whence they came, and to give way to despondency as if they had no God to flee unto. Their love too is partial: it is confined to those of their own sect and party, and knows little of that expansive benevolence which was so exemplified in the Lord Jesus, when he laid down his life for the whole world, not excepting even his bitterest enemies. Moreover, their zeal is also partial: it is ardent in some things; in one it is violent against superstition and forms of man’s appointment; and in another it exclaims against schisms, and heresies, and divisions: but it finds no scope for exercise in things which would bear upon their own peculiar habits: it is active enough in things that gratify their feelings, and that tend to exalt their character, but slow to engage in any thing that appears humiliating and self-denying. In a word, the hypocrite is neither uniform nor unreserved in any part of his obedience; but betrays his insincerity, whenever his interests, his habits, or his passions are to be sacrificed to God.]

Seeing then that hypocrisy is so extensive an evil, and that our Lord judged it necessary to caution his own immediate Disciples against it, we proceed,

  II.      To enforce his caution—

But what words can be sufficient for this purpose? What arguments can we use to impress upon your minds the necessity of being ever on your guard against so great an evil? Consider,

  1.      Its subtile nature—

[We are told that “Satan can transform himself into an angel of light, and his ministers appear as ministers of righteousness:” from whence we may infer, that there is no person in whom hypocrisy may not find an asylum, nor any act wherein it may not have scope for exercise. It is the continual aim of Satan to infuse it into us, and by means of it to defile our very best actions. The pretexts too under which it can hide itself are innumerable. There is not any form which it cannot assume: and sanctity itself is its appropriate garb. What need have we then to watch against a principle which finds so easy admission into the heart, yet is so hard to be detected, and so difficult to be expelled! Let not any of us imagine that we are out of its reach; nor be too confident that we are free from its influence. Surely we should have a godly jealousy over ourselves in relation to it, and not only “search and try ourselves,” but pray that “God himself would search and try us, in order to see if there be any wicked way in us, and to lead us in the way everlasting.” Let us never forget that“there is a generation that are pure in their own eyes, whilst yet they are not washed from their filthinessk;” and that there are many who “have a name to live, but are really dead” before God.]

  2.      Its defiling influence—

[As “leaven,” a very small measure of it will soon “leaven the whole lump.” It not only debases the act with which it is more immediately connected, but renders the whole soul abominable in the sight of God. We may profess ourselves the Lord’s people — — — and take delight in his waysn — — — and seem most exemplary in our conduct — — — and yet have it all rendered vain and worthless by means of this accursed principle. What a painful thought is this, that we may be apprehending ourselves most holy and most exemplary, and yet, after all, may be found to have deceived our own souls! But so it is:“A man may think himself to be something, and yet in the sight of God be nothing but an hypocrite and self-deceiver.” Let us then spare no pains to purge out the old leaven, that we may be a new lump: and, as the Jews at their passover were indefatigable in their exertions to banish leaven from their houses, so let us, now that Christ our Passover is sacrificed for us, labour to banish it from our hearts, and to keep the feast with the unleavened bread of sincerity and truth.”]

  3.      Its fatal effects—

[Awful indeed are the denunciations of God’s wrath against hypocrites, insomuch that to “have our portion with them” is to be exposed to his heaviest indignation. Nor is it gross hypocrisy only, such as is manifest to all, that so provokes his displeasure; but that also which is the most secret and refined: “the hypocrites in heart heap up wrath,” and that too whilst they are flattering themselves perhaps, and expecting an accumulated weight of glory. And oh how fearful will be their disappointment! How distressing too will it be to their more upright friends, to miss them in the regions of bliss, and to find that, after all their professions of godliness, they were not counted worthy of the kingdom of heaven! Consider these things beforehand. Consider that your state will be fixed by HIM, “whose eyes are as a flame of fire,” who “searcheth the heart, and trieth the reins,” and who will give to every man according to his works: and know assuredly, that whatever be now thought of your state, you will then stand or fall, according to your real character.

If you are disposed to ask, What shall I do to avoid this doom, I would suggest to you a few words of]

  ADVICE—

  1.      Be not too confident of your own integrity—

[However unconscious we may be of our latent hypocrisy, it is well to be diffident of ourselves. Even Paul himself cultivated this kind of humility, choosing rather to cast himself on the mercy of his God, than to place too great a reliance on his own integrity. We say not, that you may not rejoice in the testimony of a good conscience; for this the Apostle did: but we recommend it to you to “rejoice with trembling:” for we are sure that such a frame of mind is most favourable to a discovery of our real principles, and most conducive to our ultimate salvation.]

  2.      Commit yourselves to the care of your gracious God and Saviour—

[To whom can you look for succour, but to that blessed Saviour, who has promised to “keep the feet of his saints?” He alone can “put truth in your inward parts,” and keep you “sincere and without offence unto the day of Christ.” Yet, however preserved by his grace, you will need to be washed continually in the fountain of his blood. Sprinkle yourselves then continually with his precious blood: from thence derive all your hope and peace; and doubt not but that he will both “keep you from falling, and present you faultless before the presence of his glory with exceeding joy”

MDXXV

GOD TO BE FEARED, BUT NOT MAN

  Luke 12:4, 5.

I say unto you my friends, Be not afraid of them that kill the body, and after that have no more that they can do. But I will forewarn you whom ye shall fear: Fear him, which after he hath killed hath power to cast into hell; yea, I say unto you, Fear him.

AN undue regard to the good opinion of mankind operates to the production of two apparently opposite effects, namely, a hypocritical assumption of the religious character, and a cowardly concealment of it. Moreover, the same persons may be alternately tempted to both these evils, according as the one kind of dissimulation or the other may be best suited to their present circumstances. The persons most likely to feel their influence, are those who have lately begun to venerate religion, and to desire the attainment of it in their hearts. Hence our blessed Lord earnestly cautioned his Disciples against them. He began with guarding them against hypocrisy, which was the leaven that pervaded all the Pharisees; and then he guarded them against the fear of man (which would induce them to put their light under a bushel); and, as the best antidote to it, to cultivate the fear of God.

The subject of our text cannot be rendered more clear by any artificial arrangement of it, nor can the words be treated in any better order than that in which they stand: we shall therefore follow them simply without any particular division.

The fear of man is a very powerful and prevailing evil—

[Scarcely does any one begin to feel a desire after salvation, but he is beset immediately with this temptation: though perhaps he never at any time regarded the good opinion of men so far as to be deterred by it from the commission of any sin, now he is filled with apprehensions lest this or that person should despise him. He scarcely dares look grave, lest his friends should think him melancholy; nor will he venture to acknowledge any compunction for his past iniquities, lest they should say that he is going mad. He is persuaded in his mind that they who are persecuted for righteousness’ sake are on the whole in the best way; but he dares not join himself to them for fear of participating in their reproach; nor dares he shew any attachment to a minister of Christ, from whom he would wish to derive instruction, lest he should be classed with his followers. He dares not even go to a place of worship where Christ is more faithfully preached, lest he should be loaded with some opprobrious name. To bear an open testimony against sin, or to vindicate the ways of righteousness, would be an effort which he could not even contemplate without dread: so tied is he and bound with this ideal chain—the good opinion of the world.

If he have been enabled to surmount these first difficulties, he still is in bondage to fears of another kind. His father perhaps threatens to disinherit him, his master to dismiss him, his patron to turn his back upon him: the question then arises in his mind, How shall I sustain this trial? and then, to avoid the cross, he sacrifices his conscience, declines from the ways of God, and goes back again to the world: “tribulation and persecution arising because of the word, he presently is offended.” Nor is it uncommon for those who have appeared bold in the cause of Christ, to turn back, when they are called to “resist unto blood.” When Paul was first called before the Roman Emperor, there was not found one single Christian that dared to stand by him: “Every one of them forsook him.” And God alone knows how any of us should act, if, like Daniel or the Hebrew Youths, we were called to seal the truth with our blood.]

But to be governed by this principle, is both impious and absurd—

[God expressly commands us not to harbour it in our bosoms: “Be not afraid of their terror, neither be troubled.” He cautions us against it as a fatal snare: “The fear of man bringeth a snarec.” He represents it as quite absurd: “Who art thou, that thou shouldest be afraid of a man that shall die, and forgettest the Lord, thy Maker? And in our text he shews how impotent man is, and unworthy to be regarded as an object of feare. Man may prevail so far as to kill our bodies; but this is the utmost that he can do. In doing this, he may exercise his ingenuity to put us to the most cruel torture: but God has graciously appointed that the body should not endure all that our enemies might wish to inflict: the soul will take its flight, if the body be too violently assailed, and will leave the body insensible to all that the most insatiate malice can devise. Now we grant that this is an evil: the Christian cannot be indifferent to pain, and anguish, and death; but still these things are not so formidable as to justify his being influenced by the fear of man. If, indeed, there were no state beyond the present, and no Being that was superior to man, and able either to recompense our sufferings or to inflict others more severe, then there were some reason why we should fear man: but]

God is the more proper object of fear—

[Him we ought to fear; indeed “he is very greatly to be feared;” for “with him is terrible majesty:” we should therefore “stand in awe of him,” and “fear him always,” and “walk in his fear all the day long.” We should do nothing without considering first whether it will please or displease him: if we have reason to think that it will displease him, we should not for the whole world presume to do it; nor should we neglect any thing which our conscience tells us will be pleasing in his sight. In every thing that we do, we should have respect to his will, as the reason; his word, as the rule; and his glory, as the end, of our actions. In comparison of his favour, all earthly considerations should dwindle into nothing: the allurements or the terrors of the world should be alike contemptible in our eyes: they should weigh no more with us than the small dust upon the balance.]

There is very abundant reason why we should fear him—

[The circumstance of our being his creatures, formed by him for the promotion of his glory, should of itself induce us to regard him chiefly, him continually, him exclusively: and the circumstance of his having redeemed us by the blood of his dear Son, should constrain us irresistibly to live altogether for him. But the consideration urged in our text is that which we are more particularly called to notice.

God can destroy the body, as well as man. He commissioned worms to execute his vengeance on a prince that robbed him of his gloryh. And on many of his own peculiar people also has he inflicted punishment, visiting them with sickness and death for their transgressions against him. In this respect then, to say the least, he is on a par with men, and is as much to be feared as they. But he can also wound the soul, which man can never touch. The saints of old, instead of being grieved at “the spoiling of their goods, took it joyfully.” Paul and Silas, when their backs were torn with scourges, and their feet fastened in the stocks, so far from having their spirits hurt, were filled with unutterable joy, and “sang praises to God at midnight.” And every saint is privileged to “take pleasure in afflictions,” and to “glory in tribulations;” so little is it in the power of man to hurt his soul. But what distress cannot God inflict? Look at Judas: look at many also at this day, who, like him, “choose strangling rather than life.” Whence arise the numerous suicides that we hear of continually? God lets loose his wrath upon the souls of men on account of their iniquities; and then they are so miserable that they cannot endure to live. The saints themselves, too, are sometimes made to experience his frowns: and then how inexpressible is their anguish! “A wounded spirit who can bear?” Here then God shews his superiority over man, even in this life. But God’s power extends also to the future world: he can cast the soul into hell; and can raise up the body also, and re-unite it to the soul, and make them monuments of his everlasting vengeance. Oh! “who knoweth the power of his anger?” Who can tell us what it is to lie down in the lake that burneth with fire and brimstone, and to spend an eternity in that place, “where the worm dieth not, and the fire is not quenched?” Read a faint description of their state, drawn by the hand of an angel; and you will then see that “it is indeed a fearful thing to fall into the hands of the living God.”

Now judge whom you ought to fear. Now see why our blessed Lord so often, and so emphatically, repeats the same word, “Fear not man; but I will forewarn you whom you shall fear; Fear God; yea, I say unto you, Fear HIM.” Alas! that the stupidity of our hearts should ever make such repetitions needful! but since our blessed Lord has condescended to make use of them, I pray God that our obduracy may not also render them ineffectual.]

We acknowledge that these considerations are awful; but we state them to you as proofs of our love—

[To speak of the wrath to come is always painful, and frequently offensive. Persons are apt to imagine that we take pleasure in alarming the minds of men; and they even conceive of us as disturbers of the public peace, and as enemies to the happiness of our fellow-creatures. But was this the character of our blessed Lord? or did he feel any thing but love, whilst he gave these solemn admonitions? Yea, did he not account this fidelity to their souls the strongest expression of his regard? Hear how carefully he marks this in his address to them: “I say unto you, my friends.” Permit me then to say, that, however men may be disposed to represent our fidelity as an indication of harshness, we are actuated only by a spirit of love, and are in reality your best friends. Many there are, indeed, who call themselves your friends, who would give advice directly contrary to ours: they would say, ‘Do not indulge any foolish fears about the wrath of God; HE is a very merciful Being; and you have nothing to fear at his hands. But think how absurd you will appear in the sight of all sensible men: think how you are ruining all your prospects in life: think what troubles you will bring upon yourself by these needless singularities: shake off all these groundless apprehensions: turn your back upon those who would fill you with false alarms: and act so as to ensure the approbation and esteem of all around you.’ This, I say, is the common advice of parents, of brethren, and of many others who call themselves friends: but think a moment whether their counsel or that of Christ is to be preferred: they say, ‘Fear man, but not God; and Christ says, “Fear God, but not man.” Truly, brethren, we must join in the advice of Him who has proved himself your friend; has proved it by laying down his life for you: and we must declare to you that, whilst the fear of man is folly in the extreme, “the fear of God is the beginning of wisdom, and the praise of it endureth for ever.”]

  With this feeling, we URGE them upon your minds with some additional arguments—

[The minor sorts of persecution are unworthy the regard of a rational man. What signifies a reproachful name, or the contempt of those who contemn God? You should rather account it your honour to be so treated. But whatever be the cross you are called to bear, God has provided abundant consolation under itn. Only submit to your trials with meekness and patience, and you may defy the confederate hosts of earth and hellp. Think how your Saviour suffered, not only “enduring the cross, but despising the shame;” and arm yourselves with the same mind, “rejoicing that you are counted worthy to suffer for his sake.” If you are tempted at any time to obey man rather than God, then look to the eternal world, and consider whether temporal joys or sorrows deserve a thought in comparison of those that are eternal. Think of the noble army of martyrs who are gone before, sent by men, as it were, in a fiery chariot to heaven: do they regret that they loved not their lives unto death? Thus, setting eternity before you, implore help from your God and Saviour: then shall you be found “faithful unto death, and finally obtain a crown of life.”]

MDXXVI

CAUTION AGAINST COVETOUSNESS

             Luke 12:15.

And he said unto them, Take heed, and beware of covetousness.

THE instructions which our Lord conveyed to his Disciples almost always arose out of something that was immediately before him; so attentive was he to improve every occasion for their good. This was fraught with many advantages; for it tended to impress every truth more forcibly on their minds, and to shew them how to render all events subservient to their own spiritual welfare. It was a trifling circumstance, which of itself did not seem to afford any particular occasion for remark, that gave rise to the discourse before us. A man who had been listening to him for some time, apprehending that, as he spake with such authority, he could easily prevail to settle a point in dispute between his brother and himself, requested his interposition; “Master, speak to my brother, that he divide the inheritance with me.” But our Lord, seeing that the man was more intent on his temporal than on his spiritual advancement, not only declined the office, as not being within his commission, but began to caution his Disciples against that covetousness, of which they now saw so striking an example.

A caution so solemnly given to them, cannot but deserve the attention of his followers in every age; and I pray God that the importance of it may be felt by every one of us, whilst we shew,

  I.      How we may know whether we are under the influence of this evil principle—

It is not by overt acts of dishonesty merely that we are to judge of this, but by the workings of our hearts in reference to the things of this world. We may judge of it,

  1.      From the manner in which we seek them—

[Earthly things may certainly be desired, provided that desire be regulated by the necessities of our nature, and subordinated to the will of our heavenly Father. But if we desire them for themselves, or in an undue degree, then immediately are we guilty of that very sin which is reproved in our text. If we desire them for themselves, we shew that we think there is some inherent good in them: whereas they are altogether worthless, except as far as they are necessary for our support, and for the strengthening of our bodies to serve the Lord. All beyond mere food and raiment is an empty bubble. To invest earthly things with any inherent excellency, is to put them in the place of God, and to make idols of them: moreover, if our thoughts run out after them more than after God and heavenly things, if the pursuit of them be more delightful to us than the exercises of devotion, and, above all, if we will violate the dictates of conscience, or neglect spiritual duties in order to advance our temporal interest, what is this but covetousness? Can any one doubt whether such a preference to earthly things be sinful? Suppose, for instance, that any man follows an unlawful trade, or a lawful trade in an unlawful way, acquiring his gains from sources which he would be ashamed to confess, and afraid to have discovered; is he not under the influence of covetousness? Does he not prefer money before a good conscience, and the acquisition of wealth before the approbation of his God? Is this a “setting of his affections on things above, and not on the things on the earth?” Hear what an inspired Apostle speaks respecting the criminality and danger of such desires: “Many walk, of whom I have told you often, and tell you now even weeping, that they are enemies of the cross of Christ, whose end is destruction, because they mind earthly things.” It is not every degree of attention to earthly things that he condemns; but such a desire after them as is inordinate, and such a pursuit of them as militates against the welfare of the soul: and, whatever we may call it, God calls it covetousness, and declares it to be idolatry.]

  2.      From the manner in which we enjoy them—

[As all desire after them is not prohibited, so neither is all enjoyment of them; for “God hath given us all things richly to enjoy.” But what if we feel complacency in the idea of wealth, and place a confidence in it as a barrier against the calamities of life; Is not this the very sin against which the Prophet Habakkuk denounces a most awful woe? “Woe to him that coveteth an evil covetousness to his house, that he may set his nest on high, that he may be delivered from the power of evil.” It is, in truth, to act the part of the Rich Fool in the Gospel, and to say, “Soul, thou hast much goods laid up for many years, eat, drink, and be merry?” We are very apt to imagine that the satisfaction which we take in the contemplation of our wealth, is nothing but an expression of thankfulness to God: but it is, for the most part, a “glorying in riches” (which is expressly forbidden); and a “saying to the fine gold, Thou art my confidence.” The sentiments of Job on this head were far more correct than those of the generality even of enlightened Christians: “If,” says he, “I rejoiced because my wealth was great, and because mine hand had gotten much, this were an iniquity to be punished by the Judge; for then I should have denied the God that is above.” If it be asked, How such a construction can reasonably be put on a sensation of the soul, which appears both innocent and praiseworthy? I answer, That God is the true and only Rest of the soul; and that, in proportion as we look to the creature for comfort or support, our hearts of necessity depart from himg. To be the one source of happiness to his creatures, is his prerogative; and his glory he will not give to another: for “the Lord our God is a jealous God.”]

  3.      From the manner in which we support the loss of them—

[Christianity is far from inculcating a stoical apathy, or rendering us strangers to the common feelings of mankind: but it gives us a principle, which is able to support us under trials, and to fill us with joy in the midst of tribulations. In a word, it presents us with a view of God as our God, and shews us, that nothing in this world can either add to, or take from, the happiness of him who has so rich a portion. This is the principle which enabled Job, under the loss of all his worldly possessions, to say, “The Lord gave, and the Lord taketh away: blessed be the name of the Lord.” Now the want of this resignation argues an undue value for the things of this world. If, under an apprehension of some loss, we are filled with anxiety, so as to be quite unfitted for an attention to our spiritual concerns; if, on having sustained that loss, we give way to vexation and grief, instead of rejoicing that we have in God an all-sufficient portion; do we not then in effect say, like Micah, when he had lost his idols, “They have taken away my gods, and what have I more?” Assuredly this is an undeniable mark of covetousness: indeed, God himself puts this construction upon it: “Let your conversation be without covetousness, and be content with such things as ye have.” When we are truly delivered from this evil principle, we shall be able to say with the Apostle, “I have learned, in whatsoever state I am, therewith to be content: I know both how to be abased, and how to abound; every where and in all things I am instructed, both to be full and to be hungry, both to abound and to suffer need.”]

Our next inquiry must be,

  II.      Why our Lord so earnestly guards us against it—

The terms in which he expresses the caution, are exceeding strong; “Take heed, and beware.” But there is abundant occasion for such earnestness; for covetousness is,

  1.      A common principle—

[The man who came to desire our Lord’s interposition, seems not to have had the smallest idea that he was actuated by this unworthy principle; and probably would have complained of a want of charity in any one who should have imputed it to him. And so it is at this time. However ready we may be to notice it in others, we all overlook it in ourselves, and cloke it by the name of industry or prudential care; so that, if we were to give credit to every man’s account of himself, we should not find this principle in the world. But it is deeply rooted in the heart of man, and as naturally adheres to the soul as the members to the body. Even good people still feel its existence and operation within them. Who has not to lament, that in his intercourse with the world he feels somewhat of an undue bias at times, inclining him to lean towards his own interests, and to decide a doubtful point in his own favour? We do not say, that a good man will indulge this principle, but that he will feel it; and that he will find within himself a necessity of being much upon his guard, to prevent it from warping his judgment and influencing his conduct. If this then be the case with respect to those who are crucified to the world, much more must it be so with those who are yet carnal and unrenewed.]

  2.      A delusive principle—

[We are apt to think that earthly things will make us happy: but our Lord tells us, in the words immediately following our text, that “a man’s life consisteth not in the abundance of the things that he possesseth.” The truth is, that man’s happiness is altogether independent of earthly things. Hear how the Prophet Habakkuk speaks on this subject: “Although the fig-tree shall not blossom, neither shall fruit be in the vines; the labour of the olive shall fail, and the fields shall yield no meat; the flock shall be cut off from the fold, and there shall be no herd in the stalls; yet I will rejoice in the Lord, and joy in the God of my salvation.” This clearly proves, that, however destitute we may be of all earthly comforts, our hearts may overflow with peace and joy: “we may be sorrowful, yet alway rejoicing, having nothing, and yet possessing all things.” On the other hand, it is certain that a man may possess all that the world can give him, and yet be miserable; or, as Job expresses it, “In the midst of his sufficiency he may be in straits.” How often do we see persons, after attaining more than they had ever expected or desired, far less happy than they were at the commencement of their career! We may appeal to the experience of all, whether the increase of their happiness have kept pace with the augmentation of their wealth? We are well assured, that the more sanguine any person’s expectations of happiness are from the acquisition of wealth, the greater will his disappointments be; and that every human being must sooner or later confess with Solomon, that all below the sun is “vanity and vexation of spirit.”]

  3.      A debasing principle—

[It is worthy of observation, that the word ‘lucre’ occurs but four times in the New Testament, and every time has the term ‘filthy’ annexed to it. Nor is this without reason; for covetousness defiles and debases the soul as much as any principle of our fallen nature. Wherever it exists, it eats out every good principle, and calls forth and strengthens every bad principle, in our fallen nature. How feeble are the operations of honour, friendship, love, compassion, when covetousness has gained an ascendant in the heart! On the other hand, what injustice, falsehood, wrath, and malice will not this horrid principle produce! Well may it be said, “The love of money is the root of all evil;” for there is scarcely an evil in the world which may not arise from it. The opposition between this principle and every Christian virtue, is strongly intimated in the advice given by St. Paul to Timothy — and the utter abhorrence in which it is held by God, is markedq, yea marked with an emphasis not exceeded in any part of the sacred volume: “An heart they have exercised with covetous practices; cursed children.” O that we were all duly sensible of its hatefulness and baseness!]

  4.      A destructive principle—

[See it, in whomsoever it prevails, how it militates against the welfare of the soul, and destroys its eternal interests. The Rich Youth, in despite of all his amiableness, renounced all hope in Christ, rather than he would part with his possessions. The hearers of the Prophet Ezekiel, notwithstanding all their approbation of his ministry and their professions of personal regard, could never be prevailed upon to renounce and mortify this evil propensityt: and we read of some in Isaiah’s days, whom neither the frowns nor chastisements of Jehovah could reclaim from it. The great proportion of those who make a profession of religion in our day, are like the thorny-ground hearers, in whom “the good seed is choked by the cares and riches and pleasures of this life, so that they bring forth no fruit to perfection.” But the most terrible of all examples is that of Demas, who, after having attained such eminence in the Christian Church as to be twice joined with St. Luke by Paul himself in his salutations to the saints, was turned aside at last, and ruined by this malignant principle; “Demas hath forsaken us, having loved this present world.” Thus it will operate wherever it is indulged: it will have the same effect as “loading our feet with thick clay,” when we are about to run a race; and will shut the door of heaven against us, when we apply for admission there. Of this God has faithfully warned us: and, to fix the warning more deeply in our minds, he even appeals to ourselves respecting the justice of the sentence, and the certainty of its execution: “Know ye not, that the covetous shall not inherit the kingdom of God?”]

  To IMPROVE the subject, and assist you in mortifying this corrupt principle, we recommend you to consider,

  1.      The shortness of human life—

[Who knows not, that our life is but “a vapour that appeareth for a little time, and then vanisheth away?” Shall we then be anxious about matters which will be so soon terminated? Should we not rather live as pilgrims and sojourners, that are passing onward towards their eternal home? It will soon be of not the smallest moment to us whether we were rich or poor. The instant that the Rich Man’s soul was required of him, his riches profited him not; they could not procure so much as a drop of water to cool his tongue: nor did the troubles of Lazarus leave any sting to interrupt or lessen his joys, when once he was safely lodged in Abraham’s bosom. Let us then, like the holy Apostle, “die daily:” let us “weep as though we wept not, and rejoice as though we rejoiced not, and possess as though we possessed not, and use the world as though we used it not; because the fashion of this world passeth away.]

  2.      The vanity of those excuses by which men justify their sin—

[Every one has some cloak wherewith to cover his sin. One says, I only desire a competency. But a competency, in God’s estimation, may be a very different thing from what it is in ours: we may be desiring so many hundreds a year; but he says, “Having food and raiment, be therewith content.” Another says, “I care not for myself, but only for my family: and must not I provide for them? But we must no more covet an earthly portion for them than for ourselves: the welfare of their souls should be our great concern for them, as well as for ourselves. Another says, I am poor, and therefore cannot be supposed to be under the influence of covetousness. But the principle of covetousness may be as strong in a beggar as in any other person: for envy and discontent are as much branches of covetousness, as dishonesty or avarice can be. To all then, I would say, beware of the deceitfulness of sin, and the treachery of your own hearts; and be afraid, lest, after being acquitted by your fellow-creatures, you should at last be condemned by your God.]

  3.      The infinite excellency of eternal things—

[As the Apostle says, “Be not drunk with wine, wherein is excess; but be filled with the Spirit,” so I would say; Covet not earthly things, wherein is excess; but covet heavenly things, even to the utmost possible fulness; for in them there is no excess. It is not possible to desire too earnestly, or to seek too diligently, an interest in Christ: nor can you take too great delight in the enjoyment of him, or fear too much the loss of his favour. Here is scope for all the energies of our minds. In reference to heavenly things then I would say, Covet earnestly the best gifts: enlarge your desires to the utmost extent of your capacity to receive, and of God’s ability to bestow. However wide you open your mouth, God will fill it.]

MDXXVII

THE RICH FOOL

  Luke 12:20, 21.

But God said unto him, Thou fool, this night thy soul shall be required of thee: then whose shall those things be which thou hast provided? So is he that layeth up treasure for himself, and is not rich toward God.

HEAR we the voice of a gloomy enthusiast, a deluded bigot, or an imperious tyrant? Are these reproachful menaces the wild effusions of intemperate zeal? No: the text presents to us the just expressions of Jehovah’s indignation. Covetousness, in whomsoever found, cannot fail of provoking his utter abhorrence. A young man had applied to Jesus to procure him an equitable share of his paternal inheritance; our Lord declined any interference, as foreign from the purposes of his mission; and, knowing the disposition which had assumed the garb of equity, reproved it. The parable before us was spoken to enforce that reproof; and the address of God to the character there delineated, strongly intimated the danger to which the youth himself was exposed. There are, alas! too many still who are actuated by similar principlesb. For their conviction we shall inquire,

  I.      What were the grounds of God’s indignation against the Rich Man?

No evil could attach to the Rich Man on account of the fruitfulness of his ground: nor was he altogether to be blamed for devising prudent means of securing his property. He should indeed have remembered, that there were objects enough around him whose want should be supplied from his superfluities: but his offence principally consisted in two things—

  1.      An idolatrous regard to the world—

[He imagined that the world was capable of rendering him happy, and that the enjoyment of it would be permanent for many years. But what could be more absurd than such expectations as these? Can affluence secure freedom from pain either of body or of mind? Can it ward off personal afflictions, or compose domestic troubles? Is there more real happiness in palaces than in the humble cottage? Does not the experience of Solomon attest the reverse of this? and has not our Lord himself affirmed the samef? But, if wealth were capable of making us happy, can we secure the continuance of it a single day? Are not all exposed to such calamities as reduced Job to poverty? Is not the instability of riches declared in the strongest termsh? or, if they were more stable, can we prolong our own lives? Has not the voice of Inspiration warned us against any such vain idea? And did not the event manifest the folly of the Rich Man’s expectationsk? Well then might God address him by that humiliating appellation; well might he deride his fruitless anxieties, and delusive hopesm; and justly did he cut him off as a warning to others,]

  2.      An utter disregard of God—

[Amidst his prospects of carnal happiness he had no thoughts of God. He addressed his soul as though it had no existence beyond the body, nor any capacity superior to the beasts. Had he regarded God, how different would his speech have been! ‘Soul, thou hast hitherto been too solicitous about the body; but now the body, through the bounty of Providence, is amply provided for. From henceforth therefore banish all anxiety about carnal things, and occupy thyself about thy spiritual and eternal interests. Thou shalt now be the one object of my care and attention; and the body shall be altogether devoted to thy service. God hath provided for thee a far richer portion than this world can give. Now therefore set thyself to serve him with all thy faculties and powers: bless him that he has not “required thee of me” unprepared; and the more time thou hast lost, exert thyself the more to redeem the moments that may still be allotted thee.’ Such an address would have been a just requital of the divine goodness; nor would it ever have brought upon him the judgments experienced. But such reflections were far enough from his mind. The bounties of Providence served but to confirm his sensual habits: and the donor was eclipsed by the very gifts which he bestowed. Surely then the Divine displeasure was not more than adequate to his demerits?]

The improvement which our Lord made of this parable leads us to inquire,

  II.      Whether there be not amongst ourselves also similar objects of his displeasure?

A man anxious about the world and regardless of his soul is a very common character in every place—

[To make provision for ourselves and families is by no means sinful: such prudent care will very well consist with fervent pietyo: but our concern about earthly things should not preclude an attention to the soul. Our first duty is to “lay up treasure in heaven.” By embracing Christ and his promises, we may be “rich in faith;” and by exerting ourselves in his service, we may be “rich in good works.” Thus, however poor with respect to this world, we may be “rich towards God.” But how few amongst us make this their chief employment! How languid is our desire after “Christ’s unsearchable riches,” when compared with our anxiety about the unrighteous mammon! How cheerful, constant, and indefatigable is our labour for the body, while that for the soul is at best feeble, occasional, and reluctant!]

Every such person resembles the Rich Fool in the parable,

  1.      In his folly—

[He shews that he disregards his soul in comparison of his body, and that the concerns of time appear to him more important than those of eternity. What can exceed the folly of living in such a state? How will such an one, if not stupified by sin, condemn himself in a dying hour! How will he stand amazed when he shall appear at the tribunal of God!]

  2.      In his punishment—

[Every worldling indeed is not cut off without a previous warning: but, whenever he is taken away, he is summoned before God in wrath: he is torn from the idols which he had cherished in his bosom: not the smallest portion of his former comforts is left him: he is called by an incensed master to give an account of his stewardship, and for his folly is consigned over to everlasting burnings.]

  We cannot CONCLUDE without remarking, how widely different God’s sentiments are from those of men—

[Men account us wise in proportion as we prosecute our temporal interests, and consider a diligent attention to our eternal welfare as a mark of weakness and folly. But God forms a very different estimate of human actions: the amassing of wealth is in his eyes like the “loading of oneself with thick clay:” but the laying up treasure in heaven is the very beginning of wisdoms. Let us then study to be like-minded with God; and let us be content to be despised by man, if we may but receive a plaudit from our Judge. Let us not however carry our disregard of the world to a criminal excess. While we are in the world we should diligently perform the duties of our station: but our first and greatest care should be to obtain an eternal inheritance. So, whenever our soul shall be required, we shall give it up with joy, and possess our portion when the vanities of time shall be no more.]

MDXXVIII

THE PRIVILEGES OF CHRIST’S FLOCK

             Luke 12:32.

Fear not, little flock; for it is your Father’s good pleasure to give you the kingdom.

AMONG the many faculties which exalt man above the brute creation, that of being able to look into futurity is by no means the least: but while this in many instances elevates him with hope, in many other instances it depresses him with fear. Hence he is often filled with anxiety to secure the good he hopes for, and to avert the evil which he dreads. To discountenance this solicitude, and to teach men to live dependent upon God, is the scope of our Lord’s discourse before us. And, in the text, he fortifies his own peculiar people against fear and anxiety, by reminding them of the distinguishing favour of God towards them, and the glorious provision he has made for them. To elucidate his words we shall shew,

  I.      What the Lord’s people have to fear—

The Lord’s people are but “a little flock” —

[They once “went astray like sheep that are lost:” but they have been brought home by Christ, the great and good shepherd, and have been united together by him in one fold. They are kept enclosed, as it were, and distinct from the world: they “hear their shepherd’s voice and follow him: he “leads them into pastures” which he himself has provided for them: “he administers to all their wants,” “strengthening the diseased, healing the sick, and binding up the broken.” The lambs he carries in his bosom, and gently leads them that are with youngb; and, however they may feed in different pastures, he considers them all as under his peculiar care.

But they are “a little flock.” In every age and every place their numbers have been small: they are “the few that find the narrow way.” When indeed they shall be all assembled at the last day they will be more than the stars of heaven or the sands upon the sea-shore for multitude. But before that period they will receive an astonishing increase: the whole earth shall be overspread with them; and that too in successive generations for a thousand years. Till that day of God’s power; they will be a little flock when compared with the herds of the ungodly. At present they are only “like the gleanings of the olive-tree, two or three upon the topmost branch.”]

Weak as they are, they have much to fear—

[They are not exempt from the common calamities of life. In some respects they are more exposed to them than other people. They have reason to fear wants. In making provision for themselves, they labour under many disadvantages: they cannot use those means of acquiring wealth which the generality of the world employ without any scruple: they cannot devote all their time, and all their attention to secular engagements: they dare not neglect their soul, even if they could gain the whole world by it. Moreover, they have many in the world who would be glad enough to ruin them; but few, very few, that will exert themselves much to help them forward. On these accounts they may at times be tempted to indulge excessive care, and to harbour fears of want and embarrassment. They have also to dread sufferings. The flock of Christ are not only subject to the trials incident to our present state, but are liable to many sufferings peculiar to themselves: they are “as sheep in the midst of wolves:” often among themselves are found some that are “wolves in sheep’s clothing:” above all, there is “a roaring lion ever seeking to devour them.” Now Christians are not only weak when opposed to Satan, but also when opposed to the world: they cannot contend with carnal weapons: “The servant of the Lord must not strive.” The rebuke given to Peter when fighting for his Master, sufficiently ties their hands from standing in their own defenceg. Their only weapons are faith and patience: they are to conquer indeed, but it is by suffering even unto death. Well therefore may they entertain fears respecting these things: for if they be not well armed with the mind that was in Christi, they will faint in the day of adversity.]

But the exhortation in the text leads us to notice,

  II.      The antidote provided for them—

God has provided for them a “kingdom” —

[God condescends to call himself their “Father, and deals with them as his children. He has “prepared for them a kingdom” that is infinitely superior to all the kingdoms of this world. The glory of it cannot be expressed or conceived; nor will the duration of it ever end. This he has given to them for their inheritance. It is his determination to invest them with it, and his delight to preserve them for it — — — His almighty power is ever exercised for this purpose; yea, his whole heart and soul are engaged in accomplishing his gracious intentions.]

This is a very sufficient antidote to all their fears—

[Why should they be afraid of want who have God for their Father, and a kingdom for their inheritance? Can it be supposed that he who provides for the evil and unthankful, and sustains the ravens that call upon him, will neglect his own children? Will he, who of his good pleasure bestowed upon them all the glory of heaven, refuse them what is necessary for their present sustenance? Why too should they be afraid of sufferings, since “not a hair of their head can perish,” “nor can even a sparrow fall to the ground, without the permission of their Father?” If he see fit to let loose the enemy for the trial of their faith, will he not support their courage, and make them “more than conquerors?” Besides, will not their “light and momentary afflictions work out for them a far more exceeding and eternal weight of glory?” “And will not a kingdom abundantly compensate all their trials?” Surely then they should dispel all fears; and commit themselves into the hands of a faithful God.]

  ADDRESS—

  1.      The flock of Christ—

[God would have you without carefulness. He bids you cast all your care on him who careth for youp. And shall God be so concerned about relieving your fears, and you not be concerned to honour him? O chide your unbelieving thoughts, and say, Why art thou disquieted, O my soul? Jehovah is my shepherd, I shall not want; Jehovah is my Father, I will not fear? Surely if you reflect on the promises he has made to you, it will be impossible for you ever to be cast down again. “Ye, my flock,” says he, “the flock of my pasture, are men; but I am your God, saith the Lord God.” “When you pass through the waters, I will be with you, and through the fire, you shall not be burnts.” Consider, “If God be for you, who can be against you?” O be careful for nothing; but in every thing by prayer and supplication with thanksgiving, let your requests be made known unto God; and the peace of God, which passeth all understanding, shall keep your hearts and minds through Christ Jesus.]

  2.      The herds of this world—

[Shall we address you in the language of the text, Fear not? Alas! not only the Scriptures, but also your own consciences, would condemn us. You may possibly have no particular cause to dread either wants or sufferings in this world, (though you cannot tell what may befall you before you die,) but may you not have to “dwell with everlasting burnings,” and want even “a drop of water to cool your tongue” in that world to which you are hastening? Know assuredly, that your numbers will not screen you from the vengeance of an angry God. If you be not of those who have put themselves under the care of the good shepherd, you will be considered as goats, and be for ever separated from the flock of Christ. “He will set the sheep on his right hand, and the goats on his left.” You will then find to your cost, that not God, but Satan was your father; and that with Satan must be your portion. It is not without much regret that God now gives you up to that misery. But in the last day he will find as much satisfaction, and be as much glorified, in your destruction, as in the salvation of his elect. He now complains, “Thou hast wearied me with thine iniquities:” but then he will say, “Ah! I will ease me of mine adversariesz.” Seek then to become the sheep of Christ. Beg him to bring you home to his fold, and to feed you in his pleasant pastures. Thus shall we all become one fold under one shepherd, and feed beside the living fountains of water to all eternity.]

MDXXIX

THE WATCHFUL SERVANT

  Luke 12:35–37.

Let your loins be girded about, and your lights burning; and ye yourselves like unto men that wait for their lord, when he will return from the wedding; that, when he cometh and knocketh, they may open unto him immediately. Blessed are those servants, whom the Lord, when he cometh, shall find watching: verily I say unto you, that he shall gird himself, and make them to sit down to meat, and will come forth and serve them.

SUCH is the uncertainty of life, and such the importance of eternal things, that one would suppose every one should feel the necessity of standing ready for death and judgment, even though no injunctions had been given us to that effect. But our Lord frequently insisted on that subject, and, in parables as well as in plainer terms, inculcated the duty of continual watchfulness. In the parable before us he mentions,

  I.      Our duty—

All of us are servants of one common Lord and Master. He is absent, and has commanded all of us to wait for his return:

  1.      In certain expectation that he will come—

[The time of his return is the time of death and judgment. This may be protracted, so that scoffers may say, Where is the promise of his coming? But “he is not slack concerning his promise.” He is only exercising his patience and long-suffering toward the ungodly worldb; and at the expiration of the time allotted them, he will surely come.]

  2.      In constant readiness to receive him—

[This is the more immediate import of the metaphors in the text. We should gather in the affections which too often entangle our feet. “Unite my heart to fear thy name,” should be our daily prayer. Whatever obstructs us in the way of duty should be put away. Our graces too should be kept in lively exercise; and the one desire of our soul should be, so to have every thing within us regulated according to our Master’s will, that the very instant he shall knock, we may receive him gladly and without fear.]

To enforce the practice of this duty our Lord subjoins,

  II.      Motives to the performance of it—

The motives suggested in the parable are of very different kinds:

  1.      Encouraging—

[Thrice does our Lord pronounce the watchful servant “blessed.” Indeed what can be more blessed than to be prepared to meet our God? To such servants he promises the most exalted honour. We do not indeed conceive that Jesus will repeat in heaven any such act of condescension as he once submitted to on earth; but there is no expression of kindness which the meanest servant could manifest to the most beloved master, which Jesus will not manifest to his faithful servants in heaven. He has prepared the richest banquet for them; and will “feed them, and lead them unto living fountains of watersf.” And should not this prospect stimulate us to watchfulness? Who would not perform the work when they are promised such wages?]

  2.      Alarming—

[What indignation would a nobleman feel, if, having ordered his servants to be ready for his reception, he should be kept a long time knocking at the door at midnight, and find not a servant awake, or so much as a light in his house! And will not Jesus be justly indignant, if he shall find such a reception from any one of us? He tells us that he will scourge that servant with such severity as to “cut him asunder,” and that he will assign him his portion among his open and avowed enemies. Nor will he treat in this manner those only who are riotous and debauched, but those also who neglect to prepare for his arrivalh. He will, however, make a distinction between the punishment of different servants, proportioning the stripes to the opportunities he had afforded them of knowing and doing his will. But the fewest stripes will be dreadful, and the pain of them eternal. How should such an awful consideration as this awaken us! Surely our hearts must be harder than adamant, if they be not impressed by it.]

  We may IMPROVE this parable,

  1.      For self-examination—

[Peter asked whether it related to the Disciples? and our Lord directed them to examine themselves whether they were such servants? This is a proper direction for us. Are we then “like” such servants? — — — Let us remember that to such, and such alone, will our Lord’s advent be a source of joy: to all others, what a terrible surprise will his coming be! Let us then resolve, with God’s grace, to watch. Who would not watch, if he knew that his house would be assaulted by thieves? And shall we not watch to preserve our souls? Whatever be our station among men, our duty to Jesus is the same. O that we may all meet his approbation, and receive his blessing!]

  2.      For consolation—

[The time of his coming may appear long; but it is only as one or two watches of a single night. How soon will this be past! and how sweet will be our rest at the expiration of it! Let us then “exercise ourselves unto godliness.” Let us not sleep as do others; but let us watch and be sober. Let us, as dear fellow-servants, strive to keep each other awake and lively; and soon shall we hear the wished-for knock. Blessed period! May we all be found ready for it; and welcome our divine Master with songs of gratitude and triumph.]

MDXXX

PUNISHMENT PROPORTIONED TO MEN’S DESERT

  Luke 12:47, 48.

That servant, which knew his Lord’s will, and prepared not himself, neither did according to his will, shall be beaten with many stripes. But he that knew not, and did commit things worthy of stripes, shall be beaten with few stripes. For unto whomsoever much is given, of him shall be much required; and to whom men have committed much, of him they will ask the more.

IF there be much spoken in Scripture concerning the necessity of faith in Christ, so is there much spoken also concerning the necessity of obedience to him. The two are never to be separated: they are indissolubly connected together in God’s purpose; and must be also in our attainments: they are the root and the fruit, or the foundation and the superstructure. The importance of good works is marked with peculiar force in the words before us; wherein our Lord makes known to us,

  I.      The ground and measure of our responsibility to God—

The ground of our responsibility to God is, that we are his servants—

[Every living man, from the highest to the lowest, is a servant of the Most High God. In this respect there is no difference between the king upon his throne and the beggar on a dunghill. Every one of us has his proper office to perform for him, and every one that measure of talent which He has seen fit to commit to our care. Had we been independent of him, we had had no responsibility: but, having received every thing from him, and for him, we must, of necessity, give up an account to him of all that we have received, and of all that we have done.]

The measure of our responsibility depends on the knowledge we have possessed of our Master’s will—

[A steward has much communication with his master, and an intimate acquaintance with his will; whilst a labourer is but very partially and imperfectly informed. Of course, therefore, much more is expected from the steward, than from the labourer. Thus it is in God’s family. There is much more expected of a Christian, than of a Heathen, who has never received any revelation from God; and much more from one who has the Gospel faithfully administered to him, than from one who has never had its riches unfolded to him. The two different persons will be judged by a different law: the Heathen “being a law unto themselves;” but Christians being judged according to the opportunities of instruction that have been afforded them. Our blessed Lord told his hearers, that, “if he had not come and spoken to them, they had not had sin; but that now they would have no cloak for their sin.” And on the same ground he warned them, that they would have a more tremendous doom than Tyre and Sidon, yea, than even Sodom and Gomorrha, because they had possessed advantages which the inhabitants of those cities had never known, and had abused privileges which they had never enjoyed.]

Agreeable to this view of our responsibility will be,

  II.      The rule of God’s procedure towards us in the day of judgment—

Under the law, certain offences were to be punished with stripes, which were awarded to malefactors according to their desert. Now, in a family, every servant ought to know his duty; and, therefore, if he violate it through ignorance, he is deserving of blame: but if he violate it knowingly and wilfully, he is, of course, worthy of severer reprehension. This, under the law, was particularly marked as a rule whereby to estimate and punish the faults of men: “The priest shall make an atonement for the soul that sinneth ignorantly, when he sinneth by ignorance before the Lord, to make an atonement for him: and it shall be forgiven him. But the soul that doeth aught presumptuously, the same reproacheth the Lord; and that soul shall be cut off from among his people.”

His investigation of cases will be most exact—

[The advantages of every person for knowing and doing his Master’s will, will be distinctly marked, and weighed, as it were, in the nicest balance. We form some idea of this from the offerings which were required by the Law for sins of ignorance. If a priest sinned through ignorance, he was to offer a bullock for his offence; as were also the whole congregation, if they erred: for the advantages possessed by a priest for knowing his duty were so superior to that of others, that an error in him was equal in enormity to the same evil when committed by the whole people of Israel. If a ruler sinned through ignorance, he was to bring a male kid for his offering: but if one of the common people erred, a female kid or lamb would suffice for him. Ignorance was a sin in any one of them, and demanded an atonement to be made for it; but its enormity varied according to the means which different persons possessed of acquiring information. Conformably with this rule will justice be administered in the day of judgment. Ministers have, beyond a doubt, by far the greatest measure of responsibility; and, if they be unfaithful to their office, must receive by far the heaviest condemnation. Magistrates too, inasmuch as their duties call for the greater, and their errors produce the more pernicious, effects upon society, must be considered as deeply accountable to God for their conduct, and as involving themselves in a peculiar measure of guilt, if they execute not aright the trust reposed in them. Indeed, every member of society, according to the extent of his information and his influence, will be responsible to God for the discharge of his appropriate duties; and, in the event of his neglecting to fulfil them, will receive from God a corresponding punishment. Such will be God’s mode of judging: and]

His sentence, too, will be pronounced in perfect equity—

[“Stripes,” to whomsoever administered, will be proportioned, not merely to the offence committed, but to the circumstances under which they were committed. This is the rule of conduct amongst men. “Unto whomsoever much is given, of him shall much be required: and to whom men have committed much, of him they expect the more.” If we ourselves have committed five talents to a servant, we expect a greater increase than from him to whom we have committed only two. And if there be a servant to whom we have entrusted only one, we expect a suitable improvement even of that one. This is what God also does: and, whilst to those who have approved themselves faithful he will give a suitable reward, he will say concerning the unprofitable servant, “Cast him into outer darkness, where shall be weeping and gnashing of teeth”]

  CONSIDER now, beloved,

  1.      What is the aspect of this passage upon your state—

[Not only the heathen world, but thousands of Christians also, possess not the privileges which you enjoy. Not only must you, but God himself also will, bear me witness, that I have not “withheld from you any thing that was profitable for you.” “I have not shunned to declare unto you the whole counsel of God:” so that, if you have neglected to fulfil it, you are altogether without excuse. Call to mind, then, the instructions that have been given you: and compare with them the state of your souls before God — — — Do this, and say whether you have not reason to fear that “stripes” will be your deserved recompencei — — —]

  2.      What is your duty in relation to it—

[Rise to the occasion. Remember whose ye are. Ye are the Lord’s: ye are his by creation: ye are his by redemption: “you are not in any respect your own: ye are bought with a price; and therefore are bound to glorify God with your bodies and your spirits, which are God’s.” Think not that ignorance will excuse you: “Say not before the angel or messenger of the Lord, that it was an error: wherefore should God be angry at thy voice, and destroy the work of thine handsl?” Search out, with diligence, the mind of God: lose no opportunity of obtaining a further acquaintance with it: and, whatsoever you know to be his will, “do it with all your might.” — — —]

MDXXXI

THE BLOODY BAPTISM OF OUR LORD

             Luke 12:50.

I have a baptism to be baptized with; and how am I straitened till it be accomplished!

ANY one who understands the true nature of Christianity would suppose that the religion of Jesus must of necessity approve itself to the heart and judgment of every person to whom it is proclaimed; and, above all, that the Founder of it, in whom every species and degree of excellence were combined, must, so far as his character is made known, be an object of universal approbation. But the very reverse of this has proved to be the fact, even as our blessed Lord himself declared it would be. In the verse before my text, he says, “I am come to send fire on the earth.” And in the verse after my text, he puts the question to us; “Suppose ye that I am come to give peace on earth? I tell you, Nay; but rather division;” and such a division, too, as shall separate from each other the nearest and dearest relatives. As to himself, he states, that he had nothing but the bitterest persecution to expect, so long as he should continue upon earth: and that, in fact, he longed for the period when the storm should burst upon him: “I have a baptism to be baptized with: and how am I straitened till it be accomplished!”

In discoursing on these words, it will be proper for me to shew,

  I.      What a fearful “baptism” awaited him—

In baptism, the whole body was frequently immersed under water: and, in reference to this, our blessed Lord calls his own sufferings “a baptism;” because he was about to be wholly immersed in sorrow, and to become, to an extent that no other person ever did or could become, “a man of sorrows, and acquainted with grief.”

Inconceivably great were the agonies of his body—

[We forbear to notice his privations during the course of his ministry: when he, on many occasions, “had not where to lay his head.” We will notice only his sufferings during the short period of one single day. Follow him, after his seizure by those who were sent to apprehend him, and see how he was treated at the tribunals of his judges: see him arrayed in mock majesty, insulted in every possible way, spit upon, smitten in the face, and the crown of thorns driven into his temples: see him scourged, so that “long and deep furrows were made upon his back:” see him fastened to the cross by nails driven through his hands and feet; and the cross, with him suspended on it, descending with such violence into the hole prepared for its reception, that almost all “his bones were dislocated” by the shock: see him left thus in the midst of all imaginable indignities, till he should be relieved by death: surely “his visage was marred more than any man’s, and his form more than the sons of men:” so that it may well be asked, “Was ever sorrow like unto his sorrowe?” — — —]

But it was in his soul chiefly that his pains so much exceeded those of all other men—

[Who can conceive the agonies he endured in the garden, before his body had been subjected to any suffering from man? Then it was that the cup of affliction was put into his hands by God himself; and he was constrained to drink it even to the very dregs, till, through the agonies of his mind, the blood issued from every pore of his body, and he was, literally as it were, baptized in blood. Nor can we by any means conceive what his pure and holy mind must have endured, whilst he encountered such “contradiction of sinners against himself”,” both in the courts of justice and on the cross — — — Hear him, under the hidings of his Father’s face, crying, “My God, my God! why hast thou forsaken me?” Can any finite imagination conceive of the agonies he then sustained, when the sins of the whole world were laid upon him, and the debt of the whole human race was exacted at his hands? — — —]

But if this baptism was so terrible, what reason can be assigned,

  II.      Why he so earnestly longed for its accomplishment—

Were it only as a woman longs for the pains which shall soon terminate in the birth of her child, he might well desire their speedy arrival, in order to their speedier termination. But he had far higher reasons for the desire which he expressed. He longed for this baptism,

  1.      Because by it the Father would be glorified—

[This, in particular, operated upon his mind, at the time that he deprecated the bitter cup: “Now is my soul troubled. And what shall I say? Father, save me from this hour: but for this cause came I unto this hour. Father, glorify thy name. Then came there a voice from heaven, saying, I have both glorified it, and will glorify it again.” It was by this event that all the perfections of the Godhead were to be displayed — — — and therefore our adorable Saviour longed for the time when this most desirable object should be consummated — — —]

  2.      Because by it his own work, so far as it was to be carried on in this world, was to be completed—

[Christ had undertaken to “make his soul an offering for sin,” and, by death, to expiate the sins of our fallen race. Without this, all his previous labours and sufferings would be in vain. For this, therefore, he longed, that he might be able to say, “It is finished” — — —]

  3.      Because by it salvation would be wrought for a ruined world—

[This was the great work which Jesus had come to effect: and so intent was he upon it, that, when Peter would have persuaded him to spare himself, he reproved his infatuated Disciple in the most indignant terms: “Get thee behind me, Satan; thou art an offence unto me.” This was, in fact, “the joy that had been set before him;” in the prospect of which he not only “endured the cross, and despised the shame,” but desired both the one and the other; fully “satisfied, if only he might see at last of the travail of his soul” in the happiness and salvation of his redeemed peoplen — — —]

  THINK now, Brethren,

  1.      What obligations we owe to the Lord Jesus Christ!

[How amazing is it, that ever He should undertake such a work for us; and that he should persevere in it, till it was altogether accomplished! He knew from the beginning all that should come upon him: yet, so far from drawing back, “he went before his timid Disciples, and, to their utter amazement, led the way” to the place that was to be the scene of all his sorrows. He shewed, throughout, that the whole of his sufferings were voluntary. When, by his word, he struck to the ground the whole band that came to apprehend him, he shewed, that he could as easily have struck them all dead upon the spotp?: and, in liberating his Disciples, he shewed that he could with equal ease, if it had pleased him, have liberated himself also. He himself tells us, that, if it had pleased him, he might have had “more than twelve legions of angels” to deliver himr. But “having loved his own, he loved them to the end;” and drew not back, till, by his own obedience unto death, he had “made an end of sin, and brought in an everlasting righteousness.” How “passing the knowledge, whether of men or angels, was this unutterable, incomprehensible love!” Seek, my dear Brethren, so far as your feeble capacities will enable you, to comprehend it; that so, being transported with the view of it, “ye may be filled with all the fulness of God.”]

  2.      How willingly, if occasion require, we should suffer to any extent for him!

[We, his followers, must expect to be conformed to him; “drinking of the cup which he drank of, and being baptized with the baptism that he was baptized withx.” But shall we account this a hard matter? Has he endured so much for us, and shall we be averse to suffer for him? Shall we not rather “rejoice that we are counted worthy” of such an honour, and bless our God for conferring it upon usz? Be prepared then, every one of you, for that “fire” and that “sword” which he has taught you to expect: and, to whatever extremities ye may be reduced, be ever ready to “follow him without the camp, bearing his reproachb.”]

MDXXXII

JUDGING WHAT IS RIGHT

             Luke 12:57.

Why even of yourselves judge ye not what is right?

IT appears truly wonderful, that any who beheld the miracles of our blessed Lord should be able to resist the evidence which they afforded of his being the true Messiah. Our Lord appealed to them, that they could judge with some degree of certainty about the weather: if they saw a cloud coming from the west (the Mediterranean Sea), they judged it a prognostic of rain: and if the wind blew from the south (the Arabian Desert), they expected that heat would ensue: and in these things their expectations were, for the most part, realized. Yet, though “they could thus discern, with some degree of precision, the face of the sky and of the earth, they could not discern the signs of that time;” which were so clear, that it was scarcely possible to mistake them. Hence he reproved them, in the expostulation before us, “Why even of yourselves judge ye not what is right?”

Let me, from these words,

  I.      Shew that man, though of himself he cannot find what is right, can yet form a good judgment of what is right, when once it is fairly proposed for his consideration—

[Man, doubtless, could not of himself devise a way in which he might obtain reconciliation with God. This it was not within the reach of any finite capacity to conceive — — — Nor could he tell how to render acceptable service to his God. The nature and extent of perfect holiness were far beyond the utmost stretch of his imagination — — —

But when God had revealed a way of salvation for man through the mediation of his only-begotten Son, and through the operation of his blessed Spirit, man, though he could not comprehend such a mystery, must say at once, ‘This, if true, is worthy of God, and fully adequate to the necessities of man:’ and the more deeply he considered it, the more fully would this conviction flash upon his mind. He would say, ‘I can never atone for one sin; but here is a sufficient atonement for the sins of the whole world. I can never work out a righteousness wherein to appear before God; but here, in the obedience of my incarnate God, I see a perfect righteousness, clothed in which, I may stand before God without spot or blemish. I can never restore to my soul that likeness to God, in which it was at first created; but the Holy Spirit, the Third Person in the ever-blessed Trinity, is able to effect it, and to transform me into the Divine image in righteousness and true holiness. I see then, that, supposing this revelation to be from God, there is in the salvation there proposed, a suitableness, and a sufficiency, that commends it to my judgment, and must for ever endear it to my soul.’

In answer to this, that affirmation of Scripture may be adduced, “The natural man receiveth not the things of the Spirit of God, for they are foolishness unto him; neither can he know them, because they are spiritually discerned.” But this is not owing to his incapacity to judge, provided he would judge with candour; but to his prejudices and passions, which pervert his judgment: for, of those who believe not, it is said, “The god of this world hath blinded their eyes, through the instrumentality of their own prejudices and passions, lest the light of the glorious Gospel of Christ, who is the image of God, should shine unto them.” Hence the rejection of the Gospel is always represented as aggravating the guilt of persons, “who would have had, comparatively, no sin, if they had not heard it.” And hence was that solemn warning given, “This is the condemnation, that light is come into the world; and men loved darkness rather than light, because their deeds were evil.” Light would commend itself to men, if they would but open their eyes to behold it: but they choose to shut their eyes, and therefore are fully responsible for the incapacity which they wantonly and perversely bring upon themselves.]

This point being proved, I will now,

  II.      Address to you the expostulation which is founded on that hypothesis—

“Why even of yourselves judge ye not what is right,”

  1.      In reference to the sentiments ye shall embrace?

[You have heard, times without number, the mystery of redemption set before you: and you are no strangers to the absurd ways of salvation proposed by an ignorant and ungodly world. And can you halt between these two opinions? Can you see in man’s righteousness any thing that can be compared with Christ’s perfect righteousness, so as to doubt on which you shall rely for acceptance with God? Compare the two ways of salvation with the Scriptures of truth: Can you doubt which of the two is revealed there? which of the two appears more suited to the justice and holiness of God? which more suited to the necessities of fallen man? “Why of yourselves judge ye not what is right?” Is it any thing short of madness to reject that which God the Father has devised, and God the Son has wrought, and God the Holy Spirit has revealed; and to rest satisfied with the unauthorized surmises of short-sighted man? — — —]

  2.      In reference to the conduct ye shall pursue?

[You are taught to “give up yourselves as living sacrifices to your God,” and to aspire after “perfection” both of heart and life. On the other hand, the world tells you, that this is all enthusiasm, and that “a mere form of godliness” will suffice. Well: Are ye at a loss to judge which is the better way? Let any one tell you, that you may win a race, or gain a victory, by sitting still; or that, if you take one step forward daily and another backward, you will as certainly arrive at your journey’s end, as if you were pressing forward daily without any intermission: you would find no difficulty in forming a judgment on those subjects. How, then, can you, for a moment, suppose lukewarmness to be the proper frame of a Christian? or that, whilst indulging it, you have any prospect of bearing off the prize of victory, even eternal life? If you can entertain no doubt of what is required for the attainment of temporal things, how can you hesitate in relation to heavenly things? But turn to the Scriptures: see what they prescribe. See what was the course of the holy men of old, Prophets, Apostles, and the primitive saints: or think what you will wish you had done, the very moment you open your eyes in the eternal world. Judge thus; and you cannot hesitate to declare which is right; the advice that urges you to “give yourselves wholly to these things,” or that which teaches you to be satisfied with outward forms and partial attainments — — —]

  ADDRESS—

  1.      Those who exercise no judgment at all—

[You will bitterly regret this supineness at last — — —]

  2.      Those who act not in accordance with their judgment—

[Your guilt is still more aggravated. “The man who knew his lord’s will, and did it not, will be beaten with many stripes.” Better would it have been for you never to have heard the Gospel at all. The condemnation of Sodom and Gomorrha will be less severe than yours — — —]

MDXXXIII

REPENTANCE

             Luke 13:5.

Except ye repent, ye shall all likewise perish.

TWICE are these words repeated by our Lord within the space of three verses. And wherefore are they so repeated? Our Lord intended to check that common propensity which we all have to judge others; and to lead us rather to judge ourselves, and to prepare for that awful judgment which shall ere long be passed upon ourselves. Some of his hearers, taking occasion from what he had just spoken, respecting the danger of persons delaying to seek reconciliation with God till they were hurried unprepared into his presence, told him of the Galileans, who had been slain by Pilate in the very act of offering their sacrifices, and whose blood had been thereby mingled with their sacrifices. Our Lord, seeing that they intended to insinuate that this calamity was a judgment from God on account of some enormous wickedness, rectified their error, and taught them to look to themselves instead of judging and condemning others. Such calamities as these, he observed, fell indiscriminately on the righteous and the wicked: but there was a day coming when a just discrimination would be made, and the impenitent would be subjected to God’s heaviest judgments.

After seeing what stress our blessed Lord laid upon these truths, we cannot be thought uncharitable if we open them to you according to their true import. In order to this we will point out,

  I.      The nature of repentance—

All are ready to imagine that they know what repentance is; though, in truth, very few have any just notions respecting it. It consists in,

  1.      A humiliation before God on account of sin—

[Though this will not be disputed, few are aware what kind of humiliation is required.

It must be deep. It is not a slight superficial sorrow that will suffice. Sin is a dreadful evil, and must be lamented in a way suited to its enormity. Hear in what manner God himself teaches us to deplore the commission of it: “Be afflicted, and mourn, and weep; let your laughter be turned into mourning, and your joy into heaviness: humble yourselves under the mighty hand of God.” Such was the compunction felt by the three thousand on the day of Pentecostb: such also was the overwhelming sense of guilt which David felt: and such in every view was the contrition of Ezra, when he confessed before God his own and his people’s iniquitiesd. This is the humiliation which God requires; and every thing that falls short of this will he despise.

It must be ingenuous. There is a sorrow, like that of Felix or of Judas, arising from convictions of the natural conscience, and ending in despair. But this is in no respect acceptable to God; for it will consist with a love of sin, and a hatred of God’s law; and the person who is impressed with it would prefer a life of sin, provided only he might be assured of escaping the punishment attendant on it. Our sorrow should resemble that of the Corinthian Church, when they had seen their error, and were humbled for it, with “a sorrow which wrought in them a repentance not to be repented of:” “For behold,” says the Apostle, “this self-same thing, that ye sorrowed after a godly sort, what carefulness it wrought in you, yea, what clearing of yourselves, yea, what indignation, yea, what fear, yea, what vehement desire, yea, what zeal, yea, what revenge! In all things ye have approved yourselves to be clear in this matter.” In them we behold what we consider as eminently characterizing true repentance, namely, an ingenuous shame on account of their past conduct, a readiness to justify God in any judgments he should inflict on them, a hatred of their sin, and a determination through grace to walk more circumspectly in future: and wherever such an experience is, there is the grace of God in truth.

It must be abiding. Transient emotions, of whatever kind they be, can never be regarded as constituting true repentance. Pharaoh’s confessions, and Saul’si, appeared to indicate a change of heart: but no real change was wrought in them, as is evident from their reverting almost immediately again to their former ways. The generality, if they had attained the humiliation of Ahab, would be ready to account themselves real penitents: but his subsequent conduct shewed the insincerity of all his professions. Far different from this must our contrition be, if ever we would be accepted of our God: we must retain the impressions which have been made upon us: we must say with Hezekiah, “I will go softly all my years in the bitterness of my soull:” and, instead of accounting our acceptance with God a reason for putting off this frame of mind, we should regard it rather as a motive to still deeper humiliation. This is the design of God in exercising mercy towards us; and it is the inseparable effect, where that mercy is received arightn.]

  2.      A turning to God in newness of life—

[This also will be acknowledged as essential to true repentance. But let not this change be mistaken:

It must be cordial; not the service of a slave under the influence of fear and dread, but the result of a conviction that sin is an intolerable bondage, and that the service of God is perfect freedom. Whatever change proceeds not from the heart, is mere hypocrisy; that which characterizes sound conversion, engages all the faculties of the soul. Thus it is represented by Solomon in his intercessory prayerq: and agreeable to their representation is the direction given to us by the prophet Joel: “Turn ye even to me with all your heart, with fasting, and with weeping, and with mourning.”

It must be progressive. Conversion is not a work that is accomplished all at once, or ever so perfect in this life, but that we need to be pressing forward for higher attainments. Even Paul himself, towards the close of his life, did “not consider himself as having attained perfection, or apprehended all for which he had himself been apprehended of Christ Jesus: and hence he, like a person in a race, forgat all that was behind, and reached forward for that which was before.” As the body, though perfect in its parts even in the earliest infancy, grows in every part till it arrives at manhood; so does the new man advance toward “the full measure of the stature of Christt.” We should “grow in grace;” and so grow as to make our “profiting to appear.” We may not indeed be able to see any actual advance at very short intervals, any more than we can see the advance of the sun every minute: but yet we perceive after a time that the sun has proceeded in its course; and in like manner must our path be like the shining light, which “shineth more and more unto the perfect day.” We must be “going on unto perfection,” and aspire after that which is proposed to us as the proper object of our ambition; namely, “to stand perfect and complete in all the will of God.”

It must be uniform. Nothing under heaven is to divert us from our duty. We are not ever to be influenced by times or circumstances, so as to decline a positive duty through fear of man, or to commit a positive evil for the sake of any earthly advantage. The changes which we see in the conduct of St. Paul, did not proceed from any deviation from principle, but from a strict adherence to principle. His one object was to save the souls of men: and in things that were non-essential, he accommodated himself to their habits and prejudices, in order to promote his main design: but when he saw that any evil was likely to arise from a particular act of conformity, he was as immoveable as a rock. Thus we may vary our conduct on particular occasions, provided we can appeal to God that we are actuated by a regard for the welfare of others, and not by any personal considerations of our own. But in no instance whatever must this principle be extended so far as to violate any known duty or the dictates of our own conscience: life itself must be of no value in our eyes in comparison of God’s honour, and the preservation of a conscience void of offence towards God and man.

It must be unreserved. Not only must we labour to undo what we have done amiss, by making restitution of ill-gotten gain, and warning those whom we have led into sin, but we must strive to mortify sin of every kind in every degree. Every man has some “sin that more easily besets him,” and to which he will be more strongly tempted. This sin is different in different persons; in one, pride; in another, passion; in another, lust; in another, covetousness; in another, ambition and the love of praise: in another, sloth; but, whatever it be, our victory over it is a just criterion of our state: if it lead us captive, we are yet carnal and unrenewed: whatever repentance we may fancy ourselves to have experienced, it has all been ineffectual; we are yet in our sins; we are “in the gall of bitterness and the bond of iniquity.” A right eye must be plucked out, if it cause us to offend, and a right hand must be amputated: no alternative remains to us, but to part with that, or to suffer the miseries of hell.

Such is the view which God himself gives us of repentance; and to this alone does he annex any hope of salvation: “Repent, and turn yourselves from all your transgressions; so iniquity shall not be your ruin.”]

These views of repentance will appear in all their importance, if we consider,

  II.      The necessity of it—

The word which we translate ‘likewise,’ may possibly be intended to mark a resemblance between the calamities that awaited the impenitent Jews, and those which had befallen the persons just spoken of. But, as we are more interested in what relates to ourselves, we shall rather take a general view of the subject, than attempt a parallel, which would be more curious than useful. We say then, in reference to repentance, that the necessity for it is,

  1.      Indispensable—

[On this, eternal happiness and eternal misery depend; “except we repent, we must all perish.” It is not for us to say what God might do: it is sufficient to know what he will do. He has appointed repentance, as the means of obtaining reconciliation with him: and he has given his own Son to die for us, in order that, the guilt of sin having been expiated by the blood of the cross, he may be able to receive returning sinners in a perfect consistency with the demands of law and justice. Let this matter be clearly understood. He has not appointed repentance to atone for sin; for if we could shed rivers of tears, they never could wash away the smallest sin: it is the blood of Christ only, that can cleanse from sin: no other fountain ever was, or ever can be, opened for sin and for unclean-ness, but that which issued from the wounds of our adorable Redeemer. But repentance is necessary in order to prepare our souls for a worthy reception of the Divine mercies, and for a suitable improvement of them. Though therefore it cannot atone for sin, or merit any thing at the hands of God, It is indispensably necessary; and, if we do not repent, we must for ever remain in the snare of the devil, and the gates of heaven will assuredly be closed against us. The declaration in our text will certainly be fulfilled: and sooner shall heaven and earth pass away, than one jot or tittle of it ever fail. Know ye then, that whatever is implied in the “perishing” of an immortal soul, must be the portion of every impenitent sinner — — —]

  2.      Universal—

[There are authors, of no mean name, who have endeavoured to prove that there are some who need not to repent. Because our Lord says, “I came not to call the righteous, but sinners, to repentance;” and, that “there is more joy among the angels over one sinner that repenteth, than over ninety and nine just persons who need no repentance;” they imagine, there is a class of persons whose natures are so pure, and their conduct so blameless, as not to have given any occasion for repentance. But the former of these passages relates to those who thought themselves righteous, and who, from a conceit of their being “whole,” despised the proffered aid of a physician: the latter evidently refers to those who have already been converted to God, and are as sheep living in the fold of Christ. Such persons are considered as secure, whilst those who are unconverted are in most imminent danger: and, as the recovery of a lost sheep affords more sensible pleasure to its owner, than the possession of a hundred that have not strayed; so the angels are filled with pre-eminent joy at the conversion of one, whom they had considered as in a lost and perishing condition. That these passages cannot be understood as sanctioning the idea that there are any persons so good as not to need repentance, must be evident to every one who considers what the Scriptures elsewhere speak respecting the universal state of man. St. Paul collects a multitude of texts, to prove that “there is none righteous, no not one: that all have sinned, and come short of the glory of God: and that therefore every mouth must be stopped, and all the world become guilty before God.” “There is not a man that liveth and sinneth not,”says Solomon. “In many things we offend all,” says St. James. “If we say we have no sin, we deceive ourselves,” says St. John, “and the truth is not in us.” But where shall we find these persons who need no repentance? Will the advocates for this strange opinion venture to point out a person that possesses this high attainment? If they did, the person himself, unless peculiarly blinded by the devil, would contradict their testimony. But we will suppose this paragon of excellence produced: is he more righteous than Job, of whom God himself testified, that “there was none like him in the earth, a perfect and upright man, one that feared God and eschewed evil?” For argument sake, we will suppose him equal to Job: would he then not need to repent? Hear what Job says of himself; “If I justify myself, mine own mouth shall condemn me: if I say, I am perfect, it shall also prove me perverse. Though I were perfect, yet would I not know my soul: I would despise my life. If I wash myself with snow-water, and make my hands never so clean, yet shalt thou plunge me in the ditch, and mine own clothes shall abhor me.” Let those then who will maintain such an unscriptural sentiment lay to heart that warning of the Almighty, “Thou sayest, Because I am innocent, surely his anger shall turn from me: behold, I will plead with thee, because thou sayest, I have not sinned” If they will not humble themselves now, let them prepare to maintain their own cause against God in the day of judgment.

We say then that the necessity of repentance is universal: and we entreat every one to apply the declaration to his own soul, “Except ye repent, ye shall ALL likewise perish.”]

  ADDRESS—

  1.      To those who think themselves penitents—

[What has been spoken on the nature of repentance, may well lead us to examine ourselves, and to fear lest we should deceive our own souls. We entreat you all therefore to bear in mind the particulars which you have heard, and to try yourselves by them. If in any thing we appear to have pressed the point too far, let the confession which we always utter at the Lord’s supper, be taken in connexion with it; and it will be found that we have not uttered a single sentiment which is not contained in that formulary.

And here we cannot but entreat all who are in the habit of frequenting the Lord’s table to inquire, whether their repentance be such as, in that prayer, they profess it to be. We are told by our Church what is required of them that come to the Lord’s supper, namely, To examine themselves whether they repent them truly of their former sins. This examination we now most earnestly recommend; lest in the midst of all “your sacrifices” the wrath of God break forth against you and you “perish” in a far more fearful manner than ever the “Galileans” did.]

  2.      To those who desire to repent—

[Delay not one moment to execute your purpose, lest death find you unprepared to meet your God. Knowing the terrors of the Lord, we would “persuade” you so to turn to him that you may have no reason to dread them. Yet remember not to address yourselves to the work of repentance in your own strength: for it is God alone who can give it you; and he has “exalted the Lord Jesus to his own right hand on purpose to give you repentance and remission of sins.” If you are tempted to doubt whether he will bestow it upon you, know that “he is not willing that any should perish, but that all should come to repentance.” In proof of that, we need only consider what is implied in the words of our text. When it is said, that “except we repent we shall all perish,” we may fairly take the converse of it to be true, and conclude, that they who do repent shall not perish. O blessed truth, confirmed by thousands of positive declarations! Not to insist on that instructive parable of the Prodigal Son (which yet may be a source of comfort to every contrite soul); let that representation of God’s love to penitents, which is given us by the prophet Jeremiah, be duly considered, and you will need no other encouragement to turn unto God with your whole hearts. Behold, then, our parting exhortation to every one amongst you is, “Let the wicked forsake his way, and the unrighteous man his thoughts, and let him return unto the Lord, and he will have mercy upon him, and to our God, for he will abundantly pardonm.”]

MDXXXIV

THE BARREN FIG-TREE

  Luke 13:7–9.

Then said he unto the dresser of his vineyard, Behold, these three years I come seeking fruit on this fig-tree, and find none: cut it down; why cumbereth it the ground? And he answering said unto him, Lord, let it alone this year also, till I shall dig about it, and dung it: and if it bear fruit, well: and if not, then after that thou shalt cut it down.

PERSONS, who can least bear a scrutiny themselves, are apt to pass the severest censures upon others. But we can never form a just estimate of men’s characters from the dispensations of Providence towards them; nor, though our conclusions were more certain, would it become us to place ourselves on the seat of judgment: we are far more concerned to prepare for the account which we ourselves must render unto God. Such was the advice which our Lord gave to his censorious hearers: he bade them repent of their own sins instead of presuming to judge others, and enforced his admonition with an apposite and instructive parable. We shall inquire,

  I.      In what respects we resemble a barren fig-tree?

Humiliating as the comparison before us is, it is but too just. We have enjoyed every advantage that could conduce to fruitfulness—

[The fig-tree is represented as planted in a vineyard where the soil was good, and every attention was paid to it. Thus we have not been left in the open field of the heathen world: we have been planted in the enclosed vineyard of God’s Church. His word and ordinances have been regularly administered to us: we have participated both the stated and occasional labours of his ministers; nor has any thing been wanting which could render us fruitful. God may appeal respecting us, as he did respecting his Church of old: “What could I have done more for them than I have done?”]

Yet notwithstanding all our advantages, we have hitherto been found barren—

[For three successive years was the fig-tree destitute of fruit: and have not we been barren a much longer time? The fruits which God expects are repentance, faith, and obedience: but have we mourned over our sins with deep contrition? — — — Have we fled to Christ as the only refuge and hope of lost sinners? — — — Have we presented ourselves to him a holy and living sacrifice? — — — Has it been the labour and ambition of our souls to abound in these fruits? Have we not even to this hour been “barren and unfruitful in the knowledge of Christ?”Have we not rather, as cumberers of the ground, been prejudicial to those around us? Have not those who have been planted near us, reason to complain that they have been retarded by us, rather than furthered, in the spiritual life? Surely too many of us deserve the name once given to Israel of old; “Israel is an empty vine, (a barren fig-tree,) that bringeth forth fruit to itself alone, and none at all to God.”]

We may justly wonder therefore that we are suffered to occupy our respective places, and inquire,

  II.      Whence it is that, notwithstanding our unfruitfulness, we have been spared to this time?

We are not spared because our state is inoffensive to God—

[The owner of the vineyard noticed all the pains bestowed on the fig-tree, and felt his disappointment greater every successive year: hence he spake of its unfruitfulness with astonishment and indignation. And must not the heavenly vine-dresser wonder, that in the midst of so many advantages we remain unfruitful? And has he not declared that unprofitable servants are objects of his utter abhorrence.]

Much less are we spared because we are better than others—

[Doubtless there are degrees of sinfulness and guilt: as among men, so in the sight of God, there are some worse than others. But what good can be in him who answers no one end of his creation? The description given of such persons by the prophet is strictly just. (There is scarcely any thing in the creation so worthless as the wood of a barren vine.) And to them may be addressed those humiliating words of Moses; “Not for your sakes have these mercies been vouchsafed to you; for ye are a stiff-necked people.”]

The intercession of Christ is the true reason of God’s forbearance towards us—

[The fig-tree was spared only at the request of “the vinedresser.” The order given would certainly have been executed, if he had not obtained a respite: and little do we think how often death has had a commission to cut us down. Surely our continued provocations must often have incensed our God against us: but, as in former times, he often revoked his word at the urgent request of his servant Moses; so beyond a doubt has the Psalmist’s declaration been often verified in our great Advocate and Intercessor, “He has stood in the gap, to turn away God’s indignation, lest he should destroy us.”]

The respite however which is yet prolonged, will not last for ever. Know therefore,

  III.      What doom we must expect if we still continue barren—

God will deal with every man according to his works. If now at last we begin to bear fruit it will be well—

[The vine-dresser undertook to bestow still greater culture on the fig-tree, and intimated that, if his labours should succeed, it would be a source of much satisfaction to him. But how much more is this true in reference to our souls! At this moment we may consider the trench digging, and the manure applied to us. And what a source of comfort will it be, if these means be blessed with success! The owner of the vineyard, the dresser of it, yea, and the inferior labourers too, will greatly rejoice. And what a blessing will it be to the tree itself! Instead of being cut down as useless, we shall be an ornament to the vineyard; nor will God himself disdain to regale himself with our fruitm. In due season, too, we shall be transplanted to that richer vineyard above, and bring forth fruit to God’s glory for evermore. Yes, our past unfruitfulness should be no obstruction to our bliss; but joy and honour shall be our everlasting portion.]

But if the culture be still in vain, we must be speedily cut down—

[The intercessor himself approved of this in reference to the fig-tree: and can any thing else be expected by those whom the Gospel does not profit? Can any think that they shall be left to cumber the ground for ever? Must not even the patience of God himself be at last exhausted? Shall He not ere long definitively say, CUT THEM DOWN? Must we not then be consigned over to everlasting burnings? And must not our Intercessor, yea, our own souls also, approve the sentence? Let every one then attend to the warning given to the antediluvian world, “My Spirit shall not alway strive with man:” and let not one amongst us defer till the morrow, what, if left undone, must involve him in everlasting ruin.]

  INFER—

  1.      How thankful should we be to our great Advocate and Intercessor!

[Many since the last year have been cut off by death. What a mercy should we esteem it that we have been spared! How dreadful must our state have now been if we had been taken unprepared! We should have been irrevocably doomed to dwell with the fallen angels; nor should we ever have heard one more offer of mercy from our offended God. Let us then bless and adore our Lord for this distinguishing favour; and let his love constrain us to turn unto him with our whole hearts.]

  2.      How earnest should we be in improving the present moment!

[Many are dead who lately seemed as likely to live as ourselves: but, when their time was come, they could not resist the stroke of death; nor can any who are now alive, tell how long a respite shall be granted them. It is probable that many of us will be gone before the expiration of this year; and whenever the fixed period shall arrive, all intercessions will be in vain. Let us then redeem the time with all earnestness and zeal, and accomplish the great work, before the night cometh to terminate our labours.]

MDXXXV

THE INFIRM WOMAN CURED

  Luke 13:15, 16.

The Lord then answered him, and said, Thou hypocrite, doth not each one of you on the Sabbath loose his ox or his ass from the stall, and lead him away to watering? And ought not this woman, being a daughter of Abraham, whom Satan hath bound, lo, these eighteen years, be loosed from this bond on the Sabbath-day?

THE command to sanctify the Sabbath was given to man in Paradise, and was perpetuated to all generations when it was engraven on stones by God himself, together with the other precepts of the law. But the sanctification of that day consists, not in a mere abstinence from bodily labour, but in a suspension of all temporal cares, and an application of soul to spiritual duties. This appears from the conduct of our Lord himself: he never was more active than on the Sabbath-day; and when censured by superstitious hypocrites, he vindicated himself by shewing that works of necessity and mercy were perfectly compatible with that holy rest which God had enjoined. To this effect he spake in the passage before us; in discoursing upon which, we shall consider,

  I.      The miracle he wrought—

There was in the synagogue a woman much afflicted in body—

[By the force of some disorder her whole frame was so contracted or relaxed, that she was utterly incapable of standing upright. This disorder had been, in some way or other, inflicted on her by Satan. The same wicked spirit who smote Job with boils, and possessed the bodies of many in our Saviour’s days, had exerted his power over her; and she had been no less than eighteen years in this deplorable condition; yet as she was not ashamed to go to the synagogue on account of her deformity, so neither would she be detained from it by her weakness. Alas! how many amongst us absent themselves from the house of God under far less plausible pretexts, notwithstanding our ordinances are so incomparably superior to those which she was privileged to attend.]

Our Lord, well knowing her case, afforded her a miraculous relief—

[He needed not to have his compassion moved by earnest entreaties. Unsolicited he called her to him, and by the imposition of his hand conveyed an instantaneous cure. Thus he shewed how easily he could “destroy the works of the devil;” and that neither length of time nor inveteracy of disorder could at all obstruct the efficacy of his word.]

The censure which he incurred on account of this benevolent act, called forth,

  II.      His vindication of it—

The Ruler of the synagogue expressed his indignation at this exercise of power—

[That which in reality hurt his feelings was, the popularity of Jesus. He could not endure to see him followed by such multitudes, and confirming his divine mission by such miracles. But, because he could not with the smallest appearance of reason condemn the miracle he had seen, he pretended to be offended at its being wrought on the Sabbath-day. He proceeded to reprove the people for paying so little regard to that holy day; and thus obliquely cast reflections on our Lord himself. What an evidence of his enmity against Christ, and of his being altogether destitute of compassion to his fellow-creatures! And how thin the veil under which he endeavoured to cover these detestable qualities!]

Our Lord, however, vindicated his own conduct in a most unanswerable manner—

[He tacitly acknowledged the necessity of sanctifying the Sabbath; but appealed to his hearers, whether such a work as he had performed were any breach of it. If they universally considered themselves at liberty to loose an ox or an ass from the stall in order to give it water on the Sabbath-day, how much more justifiable was he in loosing the far sorer bands of a rational being, yea, of a daughter of Abraham, on that day; more especially, when it was Satan himself who had bound her; when she too had been no less than eighteen years in that state; and when he had effected her cure simply by a touch of his hand. Such was our Lord’s argument; and it flashed conviction upon every mind. Thus, while the ruler’s hypocrisy was detected, and the adversaries, who had sided with him, were put to shame, our Saviour’s character rose in the estimation of all the people.]

And this speaks loudly to us, if we will attentively consider,

  III.      The reflections suggested by it—

  1.      What blindness and hypocrisy are there in the human heart

[Every one sees in an instant how deservedly our Lord reproached the Ruler for his hypocrisy; and we are ready to suppose that we should never have indulged so vile a disposition. But there is nothing more common than the very spirit which he manifested. He condemned people for seeking the healing of their bodies on the Sabbath-day. And are there none who are offended at men for seeking the salvation of their souls on the week-day? I know that these will plead a regard for order, and for the institutions of man; but the Ruler had a still stronger plea, namely, a regard for the Sabbath, and the express commandments of God. Yet, whatever they may think, neither the one nor the other are upright before God. The objections of both originate in the same evil disposition, a want of regard for the Saviour’s honour and for the welfare of their fellow-creatures. On this account the Judge of quick and dead called him a hypocrite. By what name I pray you will he call these, when they shall stand before him at his tribunal? Is not the soul of as much value as the body? and are we not as much justified in promoting its welfare on a week-day, or on the Sabbath evening, as a diseased person is in seeking relief for the body upon the Sabbath-day? Let us all then acknowledge the evil of our own hearts; and give God the glory if we be in any measure freed from the prejudices by which so many in every age and place are blinded.]

  2.      How desirable is it to embrace every opportunity of waiting upon God!

[The woman broke through every difficulty that she might honour the public institutions of religion. And was she not well repaid for her trouble at last? Surely the restoration of her body to health and strength was a blessing that would have abundantly compensated for still greater toil than she ever endured. And have none amongst us received a still richer recompence? If your bodily disorders have not been removed, have you never received grace both to bear and improve them? Have none of you been delivered from the bonds in which Satan held your souls? Has not your guilt been removed, and the corruption of your hearts been in some measure healed? Let this encourage all to wait upon God. Let it make you fearful of yielding to any excuses, lest you be absent from the ordinances at the very time that Jesus shall manifest his presence there: worldly business, worldly pleasure, dinner company, and such like engagements, will ill repay you for the loss of spiritual and eternal good. Say not, ‘I can serve God as well at home;’ for it is not the means we use, but the blessing of God upon them that renders them effectual to our benefit; and God’s blessing cannot be expected, if we seek it not in the way of his appointment. And if proud and envious hypocrites condemn you, regard it not. Your Saviour himself will vindicate your conduct, to your honour, and to their confusion.]

  3.      With what comfortable hope may we look to Jesus under all our troubles!

[It is alike easy to him to save from bodily or spiritual disorders. A touch of his hand, or word of his mouth, will convey the blessing we desire. Are we then labouring under any affliction of mind or body? Are we, like David, “bowed down greatly, and do we go mourning all the day long?” Behold, it is the Saviour’s office to bind up that which is broken, to heal that which is sick, and to raise up them that are bowed downc. Nor can we doubt but that he, who prevented the application of this afflicted woman, will come at our entreaty, and impart the aid which we implore. Let us all, then, direct our eyes unto him, and may we all become monuments of his power and grace, for his mercy’s sake! Amen.]

MDXXXVI

THE LAST FIRST, AND THE FIRST LAST

             Luke 13:30.

Behold, there are last which shall be first; and there are first which shall be last.

THIS is a declaration frequently made by our blessed Lord; and therefore we may be sure it contains some very important truths, that deserve our deepest attention. Persons who are addicted to human systems will put an exceedingly different construction upon these words; some pressing them to an unwarrantable extent; whilst others limit them, so as to enervate and destroy all their force. We, however, desire to treat them, not in a proud and controversial spirit, but in a spirit of humility and love; equally avoiding both extremes, and endeavouring to deduce from them such practical instruction as our Lord himself intended them to convey. With this view, I will,

  I.      Shew to what an extent they have been realized—

That God acts as a Sovereign in the communication of good, we have no doubt; but not so in the distribution of evil: and therefore, whilst we see in this passage a clear evidence of electing love, we cannot for a moment admit that there is any ground for the doctrine of absolute reprobation. If the last are made first, it is by the grace of God: but if the first are made last, it is altogether by their own fault. This will appear in every part of the subject; whilst I shew, that the truth here conveyed has been realized in all ages, and is yet daily realized amongst men, in whatever light they be viewed. View them,

  1.      In their national privileges—

[The Jews were God’s peculiar people. Never did any nation under heaven enjoy such privileges as they. They, for the space of two thousand years, were “the first” in every thing that related to eternal life. As for the poor benighted Gentiles, they were left in darkness and the shadow of death, given over to follow their own evil ways, and to be led captive by the devil at his will. But in the apostolic age the case was altogether changed; the Jews being cast off from God; and the Gentiles being admitted into covenant with him, and made partakers of far higher privileges than were ever accorded to the Jews. There is, in fact, scarcely any comparison between the mercies vouchsafed to us, and those of which God’s ancient people partook: so true is it, that “we, who once were last, are now first; and the Jews, who were once first, are last.” In fact, that is now fulfilled which our blessed Lord foretold, that multitudes now “come to him from every quarter of the globe, to sit down with Abraham, Isaac, and Jacob, in the kingdom of heaven; whilst the children of the kingdom, the poor infatuated Jews, are cast into outer darkness, where is weeping, and wailing, and gnashing of teeth.”]

  2.      In their civil station—

[The rich and great and noble appear to have immense advantages for heaven, because they can employ a great portion of their time in heavenly pursuits; whilst the poor, who are necessitated to earn their bread by some earthly occupation, have but little time to spare for the acquisition of divine knowledge. But “the rich, for the most part, are too wise in their own conceit” to suspect their own ignorance, or to submit to divine teaching: and they have such a fulness and sufficiency of earthly gratifications, that they are not disposed to seek after happiness in things above. The poor, on the contrary, are more willing to receive instruction, and to listen to advice in relation to spiritual and eternal riches. This has been the case in all ages. In our Lord’s day, it was said, “Have any of the Rulers and of the Pharisees believed on him?” But “the common people heard him gladly.” In like manner, St. Paul says of those in his day, “Not many mighty, not many noble, are called.” And in every age, St. James informs us, “God hath chosen the poor of this world to be rich in faith, and heirs of his kingdom.”]

  3.      In their intellectual attainments—

[Certainly knowledge, beyond every thing else, elevates man above his fellows. Yet, when his aspect is viewed in reference to religion, it is frequently found rather hostile, than friendly, to heavenly pursuits. Hence it is said, in a fore-cited passage, that “not many wise men after the flesh are called; but, instead of them, the foolish, the weak, and the base.” Indeed, God has said, “I will destroy the wisdom of the wise, and will bring to nothing the understanding of the prudent. Where is the wise? Where is the scribe? Where is the disputer of this world? Hath not God made foolish the wisdom of this world?” The truth is, that the wisdom of this world is so deeply impregnated with pride, that it cannot submit to the humiliating doctrines of the Gospelf. “The wisdom of God is foolishness with man: and the wisdom of man is foolishness with God:” and the only way for any man to become truly wise, is to become a fool in his own estimation, and to receive with child-like simplicity every word that God hath spokenh. And if any think it hard that such contempt should be poured on human wisdom, let him know that our blessed Saviour saw nothing in it but ground for praise and thanksgiving: “I thank thee, O Father, Lord of heaven and earth, because 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.”]

  4.      In their moral habits—

[These, above all, we should suppose to be favourable to the reception of the Gospel. But really experience is far from confirming this sentiment: for the Scribes and Pharisees were externally moral; yet did publicans and harlots enter into the kingdom of heaven before them.” “The former justified God, being baptized with the baptism of John: whereas the latter rejected the counsel of God against themselves, being not baptized of himl.” And, as the fruit of these different dispositions, the Pharisee, who thought himself righteous, and despised others, went from the Divine presence with all his guilt upon him, whilst the self-condemning Publican was justified from all his sins. Where can we find a more impious character than Manasseh? or one more bitter than Saul? or one in a more desperate condition than the dying thief? Yet all these found mercy of the Lord, that “in them, as in the chief of sinners, God might be the more glorified.” And thus it frequently is at this day: “where sin has abounded, grace much more abounds; that as sin has reigned unto death, so grace might reign through righteousness unto eternal life, through Jesus Christ our Lordo.”

Thus, in all these respects, are our Lord’s words fully verified; not only the Gentiles occupying a higher station than God’s ancient people; but the poor, the illiterate, and the depraved being raised to a participation of God’s kingdom and glory, to a far greater extent than the rich, the learned, and the moral: so true is it still, as in former ages, that “God raiseth up the poor out of the dust, and lifteth up the beggar from the dunghill, to set them among princes, and to make them inherit the throne of glory.”]

Having endeavoured to elucidate the words before us, I will now,

  II.      Suggest the improvement which, in my judgment the subject calls for—

I cannot conceive any subject more calculated,

  1.      To put down presumption—

[Let any person be as elevated as he will in national privileges, or civil station, or intellectual attainments, or moral habits, yea, I will add also, in religious experience; let him be the admiration of all around him; yet will I say, that if he be lifted up with pride, he will fall into the condemnation of the devil; and, from being the first in human estimation, he will become the last in Divine acceptance. Look at Demas: so eminent was he in the estimation of St. Paul, that twice did the Apostle join him with St. Luke, in his salutations to the saints: “Salute Lucas and Demas.” Yet we find this man at last forsaking the way of godliness, and turning back to a state of utter worldliness and carnality. In the book of Job we read of many “whose excellency mounts up to the heavens, and their head reaches to the clouds; and yet, at last, they perish like their own dung; and they who have seen them are led, with a mixture of doubt and lamentation, to say, Where is he?” And where shall we find a Church in which such instances have not occurred, to the disgrace of true religion, and to the grief of all who held fast their profession? I say then to every soul of man, however advanced in piety he may appear, “Be not high-minded, but fear.” Yea, though he may have attained the eminence of Paul himself, I will bid him “keep his body under, and bring it into subjection; lest, after having preached to others, he himself should become a cast-away.”]

  2.      To prevent despair—

[Let not any one tell me that his guilt is too great to be forgiven, or his depravity too inveterate to be subdued. I will grant that the disadvantages under which a man may labour may be so great as to render his conversion, in all human appearance, impossible; yet will I say, that though he be the last, yet may he become the first. What cannot HE do, who formed the universe out of nothing, and reduced the chaos to the order and beauty in which we behold it? If only we remember who it is that is engaged in our behalf, we shall never despond. For what is there that God cannot effect? If there ever was any thing to be despaired of, it was, that Jesus should be restored to life after he had been committed to the tomb. But did not “the stone which the builders had disallowed become the head-stone of the corner?” and shall not He who was “crucified through weakness” “put all his enemies under his feet?” Then I say, let no man entertain desponding thoughts, as though he were beyond the reach of mercy: for however “far off we may be from God, we may be brought nigh by the blood of Christ.”Only let us call on Him “who quickeneth the dead, and calleth those things which be not as though they were;” and let us, “against hope, believe in hope;” and, like Abraham, we shall be made “friends of God,” yea, and sit down, at last, with Abraham in the kingdom of our God, for ever and ever.]

MDXXXVII

THE MAN CURED OF THE DROPSY

  Luke 14:1–4.

And it came to pass, as he went into the house of one of the chief Pharisees to eat bread on the Sabbath-day, that they watched him. And behold, there was a certain man before him which had the dropsy. And Jesus answering spake unto the lawyers and Pharisees, saying, Is it lawful to heal on the Sabbath-day? And they held their peace. And he took him, and healed him, and let him go.

ALTHOUGH the Gospel requires those who embrace it to become dead to the world, it does not forbid us to maintain occasional and friendly intercourse with unenlightened men. St. Paul rectifies a mistake which had arisen in the Church upon this very subject, and tells us that to renounce all connexion with the ungodly, would be to exclude ourselves from the world altogether. But peculiar caution is necessary when we are in their company; and the most effectual way of counteracting their pernicious influence is, to labour to do them good. This we may learn from our Lord’s own example in the history before us. He was in a Pharisee’s house, whither he had been invited to dinner; and his conduct there will afford us many useful lessons. We shall consider,

  I.      The character of those who entertained our Lord—

The lawyers and Pharisees professed a high regard for religion, and on this occasion appeared to act a very friendly part. But they soon manifested,

  1.      Their inveterate malignity—

[Under the mask of friendship they were traitors at heart. They “watched”our Lord’s words and actions, not with a desire to receive instruction, but with a determination to seize an opportunity of traducing his character and destroying his life. Such was their employment on the Sabbath-day, when they should have been more particularly in the exercise of all holy affections. Such was their return to our Lord for all his condescension and kindness. And such was their conduct while they wished to be esteemed as patterns of sanctity and virtue. Would to God that this spirit had died with them! But are there none in this day like-minded with them? Do none, who appear friendly in their outward conduct, occupy themselves with watching the words and actions of a godly person, marking any frailty with critical acuteness, and animadverting upon it afterwards with malicious pleasure? Do none even on the Sabbath-day attend the public ministration of the word, with this captious disposition, disdaining to receive instruction, and seeking only to find some expressions which they may report and ridicule?]

  2.      Their utter want of candour—

[Our Lord put a simple question to them, “in answer” to what he knew to be passing in their minds. There was but one answer that could possibly be given to it. But they knew that a just reply would subvert their own superstitious notions, and justify our Lord in a conduct which they wished to condemn. Unable to maintain the sentiments they professed, and unwilling to acknowledge their error, they held their peace. What a base and disingenuous spirit was this! Yet, how many resemble them! If we address the consciences of some, how backward are they to acknowledge the plainest and most unquestionable truths! If they be compelled to give their assent to any position which militates against their practice, they shew, in the very mode of assenting, a fixed determination to resist every inference that may be drawn from their concession. If invited to consider calmly the most important and most obvious truths, they will “shun the light lest their deeds should be reproved.” They have no ears to hear, no eyes to see any thing that condemns themselves; but are all eye, and all ear, when a religious person is to be exposed. Nor is this character found only among the profane; but often among those who affect a great regard for religion, and sometimes even among those, whose office calls them to propagate and defend it.]

Difficult as the path of Jesus was hereby rendered, he was enabled to preserve himself unblameable in

  II.      His conduct towards them—

In every part of our Lord’s demeanour he was a pattern of all perfection. On this occasion in particular we cannot but admire,

  1.      His wisdom—

[Conscious as he was of the rectitude of his ways, he was nevertheless concerned to obviate the prejudices which subsisted in the minds of others. On this account he put the question respecting the sanctification of the Sabbath, before he proceeded to work the miracle; and again, after he had wrought it, appealed to them respecting their own practice. Thus, though he did not convert, he at least confounded them, and prevented those clamours which they would otherwise have raised against him. Worthy is this example to be followed by all who embrace the Gospel. We cannot extirpate the prejudices of men; but we should blunt the edge of them. We should condescend to reason even on the most obvious truths, and to defend, by argument, the most blameless conduct. We should endeavour to “cut off occasion from those who seek occasion” against us. We should “shew out of a good conversation our works with meekness of wisdomd;” and prevent, as much as possible, “our good from being evil spoken of.”]

  2.      His fortitude—

[When he saw their obstinacy, he was not deterred from doing his Father’s will. He would do good, even at the peril of his life, rather than lose the opportunity afforded him. He therefore healed the man of his dropsy, and dismissed him, lest he also should be exposed to their murderous rage. Thus should we act, whenever we are opposed in the way of duty. While we labour to disarm our adversaries by a meek and gentle behaviour, we must not fear them. We should say, like Nehemiah, “Shall such a man as I flee?” We should be ready to face any danger and suffer any extremity rather than decline from the path which God, in his word or providence, has marked out for us.]

  Three CAUTIONS naturally arise from this subject:

  1.      Let us be on our guard when in the company of the ungodly—

[The more friendly the world appear, the more are we in danger of being ensnared by them. While they continue carnal, they cannot but retain a rooted enmity against spiritual things. Though, therefore, considerations of honour, interest, or consanguinity, may restrain their anger, they will “watch for our halting;” they will seek to find some matter of offence in us, that they may seem the more justified in following their own waysg. Let us then be doubly on our guard when in their company. Let us “keep our lips as with a bridle,” and pray to God to “lead us because of our observers.”]

  2.      Let us study that not even our good may be evil spoken of—

[A thing may be good in itself, and yet be imprudent as to the manner in which it is carried into execution. The primitive Christians were at liberty respecting the eating of meats offered to idols; yet in the use of their liberty they might offend their weaker brethren, and sin against Christ. It is a great part of Christian prudence to discern persons, times, and circumstances, that we may be able to adapt ourselves to the exigencies of the occasion. Let this, then, be our endeavour; let us “walk in wisdom toward them that are without,” and endeavour to “put to silence the ignorance of foolish men. by well doing.”]

  3.      Let us proceed without fear in the way of duty—

[Daniel and the Hebrew Youths would not conform to the sinful practices of others, notwithstanding they were threatened by the tyrants of their day. Our Lord also was continually opposed by the most malignant adversaries; yet both he and they chose to persist in what was right at the risk of their lives, rather than violate the dictates of their conscience. Thus let us be ready to live or die for God. Let us willingly “endure the contradiction of sinners against ourselves.” Let us put away that “fear of man which bringeth a snare;” and continue “steadfast, immoveable, always abounding in the work of the Lordl.”]

MDXXXVIII

THE AMBITIOUS GUEST

  Luke 14:7–10.

And he put forth a parable to those which were bidden, when he marked how they chose out the chief rooms; saying unto them, When thou art bidden of any man to a wedding, sit not down in the highest room; lest a more honourable man than thou be bidden of him; and he that bade thee and him come and say to thee, Give this man place; and thou begin with shame to take the lowest room. But when thou art bidden, go and sit down in the lowest room; that when he that bade thee cometh, he may say unto thee, Friend, go up higher: then shall thou have worship in the presence of them that sit at meat with thee.

THE Christian is not prohibited from occasionally joining in carnal festivity; but he should carefully watch his own spirit and conduct when he ventures upon such dangerous ground, and should improve his intercourse with worldly company for the spiritual edification of himself and others. Our blessed Lord was sometimes present at feasts; but his conversation at those seasons was always pious and instructive. The things which occurred never failed to furnish him with abundant matter for useful observation. Having noticed at a wedding the indecent ambition of the guests, he animadverted on their conduct in the parable before us—

  I.      The principle here inculcated—

Our Lord did not intend these words merely as a maxim for the regulating of our conduct in one particular, but as a parable that should be applied to the whole of our deportment in social life. The scope of the text, whether as originally delivered by Solomon, or as quoted and applied by our Lord, is to recommend humility. But to enter fully into its meaning, we must analyse, as it were, the principle here inculcated; which implies,

  1.      A deep sense of our own unworthiness—

[If we stand high in our own estimation, we cannot but expect a degree of homage from others, and shall be ready to claim precedence among our equals; but if we have an humiliating sense of our own extreme vileness, we shall readily concede pre-eminence to others, and take the lowest place, as that which properly belongs to us. Such a disposition cannot but spring from self-knowledge; nor can it fail of operating in this manner.]

  2.      An utter contempt of worldly distinctions—

[While we “love that honour which cometh of man,” we cannot but aspire after it, when it comes within our reach. But we are taught to be dead, yea crucified to the world; and, this once obtained, we shall despise the baubles that are so much the objects of rivalship and contention.]

  3.      A readiness to give honour to whom honour is due—

[Though religion teaches us an indifference to man’s applause, it does not warrant us to level the established orders of society. God requires us to “honour those that are in authority,” as well as to serve and honour him. While therefore a sense of duty will keep us from coveting human distinctions for ourselves, it will induce us cheerfully to pay to others the tribute due to their rank and station.]

Excellent however as this principle is, it needs to be limited by prudence, and exercised with care—

[Though this principle can never operate to too great an extent, it may exert itself in a very absurd manner. There are certain decencies in society that ought not to be violated, as would be the case if the great and noble should literally take the lowest place among those who are of very inferior rank: besides, it is possible that we may be actuated by pride, while we thus put on an appearance of humility. We need therefore take heed both to our hearts and ways, that in obeying this precept we act with sincerity and discretion.]

Having endeavoured to explain the principle, we shall point out,

  II.      Its importance in human life—

Humility is to the graces of a Christian what holiness is to the attributes of the Deity, the beauty and perfection of them all—

  1.      It conduces in the highest degree to the comfort of mankind—

[Nothing tends more to the happiness of our own minds. What a source of vexation and anguish is pride! With what envy are they beheld, to whom precedence has been given! What indignation do they excite, who overlook our superior claims! A slight, whether real or supposed, will often fill us with rancour as much as the most serious injury could have done: but let humility possess our minds, and this source of uneasiness is destroyed. If we be willing to give honour to others, and be indifferent to it ourselves, and especially if we count ourselves unworthy of it, we shall feel no pain at seeing others preferred before us.

Nor does any thing more tend to the peace and comfort of society. What is it but pride that makes every neighbourhood a scene of contention? What is it but pride that creates such factions in a state? What is it but pride that involves nations in war and desolation? Even the Church of God itself is often torn and distracted by this fatal principle. Let humility once gain a proper ascendant in the hearts of men, and universal harmony will reign. Surely the importance of this principle cannot be too highly rated, or expressed in too energetic terms.]

  2.      It is that whereby men most eminently adorn the Gospel—

[The avowed scope of the Gospel is to improve the principles and practice of mankind; and they who receive the truth, are expected to excel in every thing that is amiable and praiseworthy. How unseemly did the ambition of the sons of Zebedee appear! The ungodly themselves do not hesitate to pronounce them hypocrites who, while they profess religion, are under the dominion of pride and ambition. On the other hand, humility irresistibly commends itself to all. Who does not admire the concessions made by Abraham to his nephew Lot? Who does not adore the condescension of our Lord in washing his disciples’ feetk? Even those who are most elated with pride themselves, are constrained to applaud humility in others; and though nothing but the grace of God can induce any to embrace the Gospel, a suitable deportment in its professors will often silence the cavils, and disarm the prejudices, of those who ignorantly reject it.]

  This subject will naturally lead us to CONTEMPLATE,

  1.      The folly of sin—

[There is really as much folly, as there is sinfulness, in sin. In how many instances do men attain by integrity and humility, what others in vain seek for by dishonesty and arrogance! This is well illustrated in the parable before us. Let us then simply endeavour to glorify God by a holy conversation, and leave our temporal advancement to his all-wise disposal.]

  2.      The excellence of religion—

[Religion does not merely impose rules for our conduct towards God, but should regulate every disposition of our minds, and every action of our lives. Where it has its full influence, it gives a polish which is but poorly mimicked by the refinements of modern politeness: it will not indeed convert a clown into a courtier; but it will teach every one to act as becomes his station. Let us then exhibit in our respective spheres that simplicity of mind and manners, that, while it adorns the Gospel, shall disarm the malice of our enemies, and, if possible, conciliate their esteem.]

MDXXXIX

LIBERALITY TO THE POOR RECOMMENDED

  Luke 14:12–14.

Then said he also to him that bade him, When thou makest a dinner or a supper, call not thy friends, nor thy brethren, neither kinsmen, nor thy rich neighbours; lest they also bid thee again, and a recompence be made thee. But when thou makest a feast, call the poor, the maimed, the lame, the blind: and thou shalt be blessed; for they cannot recompense thee: for thou shalt be recompensed at the resurrection of the just.

IT is a thing yet to be learned in the religious world, that there is no part of Christian duty beneath the attention of those who hear the Gospel, or those who preach it. The Church is a building, which must be carried forward till its final completion. Its foundation must be laid; but in laying it, we must not imagine that it is of any use of itself; it is laid, in order to have a superstructure raised upon it; and the builder must advance in his work till he has “brought forth the top-stone.” St. Paul would “not be always laying the foundation of repentance toward God, and faith in our Lord Jesus Christ, but would go on unto perfection.” Thus we would do: and whatever our blessed Lord inculcated on his Disciples, that would we also inculcate on all who profess to belong to him.

Our Lord, dining at the house of a Pharisee on a Sabbath-day, set himself to correct some evils which he saw peculiarly predominant there. Amongst the company he perceived a spirit of ambition and self-preference; which he endeavoured to correct by a parable suited to the occasion. It should seem, too, that the feast was sumptuous, or, at least, that none but rich people were invited to it: he therefore, to counteract the pride which such a banquet fostered and displayed, told them what kind of feasts he approved; and that, instead of laying out their money in sumptuous entertainments, he would have them rather to spend their money in making provision for the poor. In conformity with this precept, we shall endeavour to set before you some RULES and REASONS for a proper expenditure of our money.

  I.      Some rules—

Two are mentioned in our text;

  1.      Do not waste your money in giving entertainments to the rich—

[We must not construe this so strictly as, to decline all friendly intercourse with our richer relatives or neighbours, or to refuse them the rights of hospitality; for kindness is due to them as well as to the poor, and doubtless may occasionally be exercised towards them in the way apparently forbidden in our text. But we must not affect high company, or spend money unnecessarily in entertaining them. Hospitality indeed is good; and we should “love if,” and not “be forgetful to entertain strangers; because some have thereby entertained angels unawares:” but still this is essentially different from a fondness for parade and feasting; which, however vindicated as necessary to form connexions for one’s children, and to promote social intercourse, and to keep up one’s station in the world, is little else than sensuality and pride. To feast the rich, will involve us in great expense, which of course must lessen our means of doing good to the poor: therefore, though occasions may occur wherein we may not improperly exercise hospitality towards them, we must not find our pleasure in such feasts, nor should we devote to them any considerable portion of our income. The generality of persons account the keeping of high company, and the being able to entertain them in a splendid way, as the chief use of wealth; and they launch out into these kinds of expenses the very instant they have received such an accession of fortune as will enable them so to do. But we must shew ourselves of a different spirit, and not sanction by our example any such evil practices.]

  2.      Devote your property rather to the relieving and comforting of the poor—

[God has ordained that there shall always be poor amongst his people, in order that graces of every kind may be called forth into exercise among them. These therefore are to be the special objects of our care; but especially those among them whom God in his providence has visited with afflictions which incapacitate them for labour; “the poor, the maimed, the lame, the blind.” The talents which God has committed to our care, are to be laid out with a particular reference to them. Under the law, it was appointed that every person should lay up the tithe of his increase every third year, for the express purpose of feasting “the stranger, the fatherless, and the widow, in the courts of the Lord,” that all of them together might “eat and be satisfied.” In a similar manner, we also are enjoined at stated periods to “lay by us in store as God has prospered use:” and even those who are forced to work with their hands for their own maintenance, are yet required to labour the more, in order “that they may have to give to him that needeth.” It is true, that there is no need of throwing down all distinctions in society, and feasting with the poor on terms of strict equality; but to make them happy, should be an object near our hearts. Indeed it is, if I may so express myself, a godlike employment: for God himself has shewn a marked respect for the poor, in that “he has chosen the poor of this world rich in faith, and heirs of his kingdom.” He has set us an example of this very thing in the dispensation of his Gospel. In the verses following the text, he represents himself as having made a great feast, and invited many: and, because his invitations are slighted by the rich, the gay, the worldly, he says to his servants, “Go out quickly into the streets and lanes of the city, and bring in hither the poor, and the maimed, and the halt, and the blind: yea, Go out into the highways and hedges, and compel them to come in, that my house may be filled.” Thus, as by his Gospel he makes them preeminently partakers of his spiritual blessings, so we also, as far as our circumstances will admit of it, should make them partakers of our temporal blessings.]

This, though felt and acknowledged by us as a duty, needs yet to be enforced upon us, in order that it may be reduced to practice: we will therefore proceed to enforce it by,

  II.      Some reasons—

The two things which men aim at in the disposal of their money, are pleasure and advantage: and it is from an idea that these are more to be obtained by feasting with the rich, that people almost universally prefer that method of expending their property. But we do not hesitate to say, that the mode of expending it which has been recommended to you has greatly the superiority in point,

  I.      Of gratification—

[We do not deny but that there is considerable pleasure in entertaining one’s friends: we must however assert, that that pleasure is carnal in its nature, and transient in its duration. But the delight which arises from providing for the poor, and making them happy, is solid, refined, permanent. If it were nothing more than the thought of contributing to lessen the miseries to which human nature is exposed, it would be very delightful; the very sensation of sympathy is exquisite: but the thought of being God’s messenger to them for good, and the hope that “by our means thanksgivings will abound to God,” and that our heavenly Parent will be adored and magnified through us; this is a sensation which even an angel might envy. We can easily conceive the comfort which an indigent fellow-creature feels in being relieved from his distress; yet is that not to be compared with the happiness excited in the bosom of him who administers the relief: for One who cannot err has told us, that “it is more blessed to give than to receive.” The comfort of the relieved continues only whilst the pressure of his calamity is removed: but the donor may look back at the distance of many years, and feel again the same delights which he experienced at the first communication of his alms.

Amongst the many considerations which tend to perpetuate his comfort, one in particular is, that, in administering to the poor, he has ministered to the Lord Jesus Christ himself. Christ has condescended to identify himself with his poor members, and to regard every thing which is done for them, not only as done for him, but as done personally to him. O what a thought is this to one who feels his obligations to Christ! I suppose there is scarcely an enlightened Christian in the universe, who has not envied the women who had the privilege of “ministering to him of their substancel:” but the man who delights in comforting the poor, occupies their province; and is privileged to view, as it were, the very person of Christ in all such guests. Verily, he can have but little love for his Saviour who does not feel more delight in this thought, than in all the gratifications which high company and a well-spread table ever afforded.]

  2.      Of benefit—

[All the benefit that the feasting of the rich brings with it, is, the getting a good name among them, and the being invited to their feasts in return. The latter of these is what our Lord rather teaches us to dread, inasmuch as it cancels the obligation we have conferred, and makes our expenditure in vain. It is to be lamented, however, that amongst his reputed followers, the being invited to feasts is no great object of dread. But the man who feasts the poor, can look for no recompence from them; (except indeed in their blessings and their prayers;) but from God, he shall be recompensed a hundred-fold.

The communications of grace and peace shall abound towards him whose delight is in doing good: “having watered others he shall be watered himself.” This is declared by an inspired writer in the most express and most eloquent terms: “If thou deal thy bread to the hungry, and bring the poor that are cast out to thy house; if when thou seest the naked, thou cover him, and hide not thyself from thine own flesh; if thou draw out thy soul to the hungry, and satisfy the afflicted soul; then shall thy light rise in obscurity, and thy darkness be as the noon-day: and the Lord shall guide thee continually, and satisfy thy soul in drought, and make fat thy bones: and thou shalt be like a watered garden, and like a spring of water, whose waters fail not.” What a glorious recompence is this!

But there is a time coming when his recompence shall be complete. “At the resurrection of the just,” God will acknowledge all that has been done for the poor as “a loan lent to him; and he will repay it” all with interest. We take for granted indeed that the person is a believer in Christ, and that, in relieving the poor, he does it for Christ’s sake, and not from an idea of establishing a righteousness of his own. This must certainly be supposed; else the liberality, however great, will only turn to the confusion of him who exercises it, and prove a foundation of sand to him who builds upon it: but, supposing the person’s state to be right before God in other respects, and his motives to be pure in the distribution of his alms, we do not hesitate to say, that he treasures up a rich reward for himself in the day that Christ shall judge the world; insomuch that a cup of cold water only that has been given by him from right principles, “shall in no wise lose its reward.” Jehovah himself in that day shall make a feast, a marriage-feast for his Son: and to it will he invite those who for his sake provided for the poor. There shall they sit down with Abraham and Isaac and Jacob; and be regaled with all the delights of Paradise. Well is it said in reference to that day, “Blessed are they which are called to the marriage-supper of the Lamb.” Yes; in the words of our text it is said, “Thou shalt be blessed;” but how blessed the liberal man shall be, none but God himself can fully declare.]

  We sum up the whole in two words of ADVICE—

  1.      Accept God’s invitations to you—

[You have already heard that in his Gospel he has spread a feast, even “a feast of fat things full of marrow, and of wines on the lees well refined.” The persons whom he invites are, not “the rich who think themselves in need of nothing, but the wretched, and miserable, and poor, and blind, and nakedr.” As his servants, we invite you all; and declare to you, that the poorer you are, and the more unworthy in your own apprehensions, the more acceptable you will be at his table. Need I say how much God will be delighted to see his table furnished with guests? Hear his own invitation: hear how he pleads with you, and entreats you to accept it; hear how he expatiates on the delicacies he has provided for your repast. He sets before you nothing less than the body and blood of his dear Son; which Christ himself says, is “meat indeed, and drink indeedt.” Think of this, and let nothing for a moment delay your coming.]

  2.      Conform your invitations to his—

[We are enjoined to “be followers (imitators) of God as dear children:” “to be merciful as he is merciful, and perfect as he is perfect.” Behold then at what expense he has made provision for our needy souls! “he has not spared even his own Son, but has delivered him up for us all.” Let not us then grudge any sacrifice for the comfort and support of our afflicted brethren. Economy should be practised, in order to liberality; and self-denial, in order to an enlarging of our ability to supply the wants of others. You well “know the grace of our Lord Jesus Christ, that, though he was rich, yet for our sakes he became poor, that we through his poverty might be rich: Let the same mind be in you that was in him.” Let the happiness of others be your happiness, and the luxury of doing good be your daily food. Thus will every thing you have be sanctified to youx: and the blessing of God will rest upon you in life, in deathz, and to all eternity.]

MDXL

THE GREAT SUPPER

  Luke 14:16–18.

Then said he unto him, A certain man made a great supper, and bade many: and sent his servant at supper-time to say to them that were bidden, Come; for all things are now ready. And they all with one consent began to make excuse.

PERSONS, who are very ignorant of true religion, often express a desire to participate its blessings. Wherever we find them thus open to instruction, we should endeavour to teach them the way of God more perfectly. This was the uniform practice of our blessed Saviour. The person, that addressed our Lord, seemed but little acquainted with the nature of the Messiah’s kingdomb. Our Lord took occasion to rectify his apprehensions on that subject, and to shew him, under the idea of a feast, that the provisions of his Gospel would be slighted by that whole nation. The parable in this view declares the rejection of the Jews and the call of the Gentiles; but it is also applicable to nominal Christians in all ages. Its import, as it respects us, may be comprised in two observations:

  I.      God invites us to partake of the blessings of his Gospel—

The Gospel dispensation is fitly compared to a sumptuous feast—

[In feasts every thing is set forth that can gratify the palate. Thus in the Gospel there is every thing that can administer delight or vigour to the soul. There is pardon for all the sins that we have ever committed: there is strength against all the corruptions or temptations that can assail us: there is communion with God through our Lord Jesus Christ: there are foretastes and earnests of the heavenly glory. On these accounts the prophets also spake of it under the image of a feast.]

God sends his servants to invite men to his table—

[The first persons that were invited to it were the Jews. Upon their rejection of the Gospel the Gentiles were to be called in. The invitation to us Gentiles is still continued: the servants of God are sent to hasten your tardy steps. We are to inform you, that “all things are now ready, and, as it were, waiting for you: we are moreover to urge you to accept the invitation: we are to take, as it were, no denial from you. Such is God’s desire to bless us with all spiritual blessings.]

Nor are any, however mean or abandoned, to be overlooked—

[We are to go and call people of all ranks and descriptions: we are to search out the persons most distant, most obscure, most impious: we are to bring them in, however labouring under infirmities of body, or distress of soulh. God will have his “house to be filled:” nor are his servants to desist from their labours till that work be accomplished; and, thanks be to God! “there is yet room” for more.]

One would suppose that such rich blessings would meet with universal acceptance: but,

  II.      We ungratefully reject them with vain and frivolous excuses—

Few find any inclination to accept the invitations of the Gospel—

[The Jews in their day withstood the solicitation of the Apostles: so now, all, however importuned, “begin to make excuse.” Some plead the importance of their earthly business; others urge that they must attend to the concerns of their families. Thus earthly cares, or carnal ease and pleasure, stupify the world.]

But God will resent the contempt poured upon his mercy—

[The pleas urged in the parable are not sinful in themselves: but nothing, however good, should keep us from attending to the one thing needful. Every concern becomes sinful, when it is inordinately followed. Hence God declares that he is “angry” with those who offer such pleas: he threatens that they shall never partake of the feast they so despise, nor even “taste” of his bounty to all eternity. “None,” however attentive to their worldly callings, shall find an exception in their favour. How awful their state, who are never to taste of pardon, peace, or glory! May we never bring upon ourselves so terrible a doom!]

  ADDRESS—

  1.      Those who are averse to accept the invitations of the Gospel—

[Every one is forward to offer pleas in extenuation of his guilt; and, while some civilly beg to be excused, others roughly answer, “I cannot come.” But whatever be our plea, and in what way soever it be offered, God will discern its fallacy. Indeed the very persons who refuse our invitations, know that their excuses will avail nothing in the day of judgment. What folly, then, is it to offer that in justification of ourselves now, which will serve only to condemn us in the last day! Let us no longer cherish such fatal delusions. We may give to the world and our family a due portion of our care; but let nothing keep us from the feast which God has prepared.]

  2.      Those who are afraid to come at the bidding of their Lord—

[Many are kept from Christ by an apprehension of their own unworthiness. They think it would be presumption in them to accept his invitation: but it is not possible to describe more clearly the persons invited. If we be poor, or halt, or maimed, or blind, we are expressly called; nor is our distance or unworthiness any ground of exclusion. Let none then yield to unbelieving fears. We would “compel” you all, by every argument we can devise. Reflect on the greatness of the host that invites you, and the excellence of the feast he sets before you. Consider the blessedness of partaking of it, and the certain consequences of absenting yourselves from it. Let all come, and “delight their souls with fatness.” The command given to the Church is yet addressed to youl—]

MDXLI

THE FOOLISH BUILDER AND THE INCONSIDERATE KING

  Luke 14:28–33.

Which of you, intending to build a tower, sitteth not down first, and counteth the cost, whether he have sufficient to finish it? Lest haply, after he hath laid the foundation, and is not able to finish it, all that behold it begin to mock him, saying, This man began to build, and was not able to finish. Or what king, going to make war against another king, sitteth not down first, and consulteth whether he be able with ten thousand to meet him that cometh against him with twenty thousand? Or else, while the other is yet a great way off, he sendeth an ambassage, and desireth conditions of peace. So likewise, whosoever he be of you that forsaketh not. all that he hath, he cannot be my disciple.

MANKIND in general, when they want us to engage in their pursuits, are apt to exaggerate the advantages, and to hide as much as possible the difficulties, that will attend the adoption of their plans Our Lord, on the contrary, declared plainly to his followers, the conflicts they must engage in, and the losses they must sustain, if they would be his Disciples. In the verses preceding the text, he states in very strong language the only terms on which he would admit them into his family; and, having cautioned them by two familiar parables against engaging rashly in his service, he again reminds them, that they must forsake all, if they will follow him. To elucidate the passage, we shall consider,

  I.      The scope of the parables—

Both of them have the same general tendency to guard men against a hasty and inconsiderate profession of religion. But,

The former points out the folly of such conduct—

[Every one sees, that a builder, who, through neglecting to count the cost, should be compelled to leave his structure unfinished, would be universally derided as a foolish man. But incomparably greater is his folly who begins to follow Christ, and afterwards by his apostasy shews, that he had never duly considered how much was requisite to make us Christians indeed. The very people who have turned him aside, will be the first to deride him for his instability; and while they reverence him who maintains a firm and consistent conduct, they will despise in their hearts the man who proves unfaithful to his God. The saints indeed will not “mock him,” because they know what a “fearful thing it is to fall into the hands of the living God;” but they will pity him, as a poor infatuated creature, who has “left off to behave himself wisely,” and reduced himself by his folly to the extremest misery. Nor is it long ere he himself will see his folly in its true light; when he will behold afar off that heaven upon which he turned his back, and inherit that portion which he so thoughtlessly preferred.]

The latter leads us rather to contemplate the danger of such conduct—

[A king who should inconsiderately plunge himself into a war with an enemy that was too powerful for him, would expose both his kingdom and his life to the most imminent danger. Thus it is also with a man who commences a warfare with sin and Satan without knowing how he shall make head against them: for as a hasty profession of religion exposes him to self-deception, so a hasty dereliction of it will subject him to the heavier condemnation. It is true that all must perish who do not enlist under the banner of Christ; but it is equally true, that cowardly soldiers, who forsake their standard, are far more guilty than if they had never been enrolled upon his list: “It is better never to have known the way of righteousness, than, after having known it, to turn from it:” their end is worse than their beginning; and they shall be punished with more stripes, in proportion to the advantages they have enjoyed, and the professions they have made.]

These parables will afford still further instruction, if we consider,

  II.      Our Lord’s improvement of them—

Our Lord did not amuse his hearers with speculative truths, but brought them home to their conscience by a direct and personal application—

  1.      We must count the cost—

[Here the cost is plainly told us; “We must forsake all;” that is, forsake all comparatively in respect of affection, and absolutely, whenever it stands in competition with our duty: nor, if we refuse these terms, can we be his disciples. We are not indeed to cast away our possessions at all events; but so to withdraw our affections from them, as to be willing to resign them whenever the retaining of them shall be inconsistent with our allegiance to him. This we ought to weigh in our minds, and to consider whether the benefits of religion be sufficient to counterbalance its trials. We must be ready to part with our reputation, our interest, our carnal ease and pleasures, our friends, our liberty, our life: but in return for them we may expect, “the honour that cometh of God,” “the riches of Christ that are unsearchable,” “the pleasures that are at God’s right hand for evermore:” we shall even now possess that “peace which passeth all understanding,” together with the liberty of the sons of God; and soon we shall inherit eternal life and glory in his more immediate presence. We should dispassionately balance these against each other, that we may see which scale preponderates, and whether the pearl be worth the price demanded for it.]

  2.      We must pay it without reluctance—

[All have not the same trials to endure; but all will meet with some which shall prove a test of their sincerity. Whenever, or in whatever degree, we be tried, we must shew our decided purpose, our fixed determination. We must “hate” (that is, we must esteem as worthless and of no account) our nearest friends, our dearest interests, yea, our very lives, when they stand in competition with our duty to God. Nothing must tempt us to draw back from him. If once we draw the sword, we must throw away the scabbard. If we slay not our spiritual enemies, they will destroy us. We must “endure to the end if ever we would be saved.” On the other hand, we have every encouragement to “war a good warfare;” for, if we go forth in the strength of the Lord God, we shall be “more than conquerors through him that loved us.”]

  We conclude with an ADDRESS to,

  1.      The inconsiderate Christian—

[Men promise at their baptism that they will renounce the world, the flesh, and the devil; but never afterwards think of fulfilling so much as one of their engagements. They expect wages without work, and victory without a conflict. But such conduct will expose them to “everlasting shame and contempt,” and will ultimately involve them in irrecoverable ruin. Let it be remembered then, that, as it is no easy matter to be a Christian, so nothing but real Christianity will be of any avail. If we accept not salvation on the terms which God has prescribed, it is in vain to hope that we shall ever participate the blessings it affords.]

  2.      The mistaken Christian—

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