Luke 19:10.

Luke 19:10.

[It is too common to imagine that we can retain the friendship of the world, and preserve at the same time our fidelity to Christ. But we are plainly warned to the contrary. Our Lord elsewhere assures us, that we cannot serve God and mammon. And St. James affirms the friendship of the world to be enmity with God; and that whosoever desires to be the friend of the world, he is thereby constituted the enemy of God. Would to God that this were more considered! But many, because they make some sacrifices, suppose that they come up to the terms which Christianity demands, when in fact, they retain their bosom lusts, and sacrifice only those, which their change of situation, or their more advanced age, has rendered less importunate. Instead of being jealous of their own sincerity, they are over-confident: and instead of being filled with shame and sorrow on account of their defects, they are ever pleading for indulgence, and labouring to persuade themselves that they come up to the mark prescribed to them in the Scriptures. Let such persons beware, lest, while they value themselves on their more liberal and enlarged sentiments, they deceive their own souls, and be found wanting in the day of final retribution. If when Christ calls them to forsake all, they are striving to forsake as little as possible, they have good reason to fear that they have not the mind which was in Christ Jesus.]

  3.      The timid Christian—

[Many, when the hour of trial comes, are ready to faint and draw back. But what are our trials when compared with those of thousands who have gone before us? We have not yet resisted unto blood. Besides, have we not been told repeatedly, that if we have no cross we must not expect a crown? Let us recollect, that, “if we turn back, God’s soul shall have no pleasure in us;” and, that the whole world will be a poor exchange for an immortal soul. “As soldiers we must expect to endure hardness.” Let us then “be strong and very courageous:” let us “fight the good fight, and quit ourselves like men:” and let us reflect for our encouragement, that, though our “enemies may encompass us like bees,” “there are more for us than against us.”]

  4.      The steadfast Christian—

[Have any ever found cause to regret that they endured the cross? Will any complain that they ever suffered too much for Christ? Has not a rich reward been invariably enjoyed by them in the testimony of their own conscience, and in the consolations of God’s Spirit? Yea, whatever they have suffered, have they not had “an hundredfold more given them even in this present life; and will they not have life everlasting also in the world to come?” Surely the intrepid Christian has “chosen the good part; nor shall it ever be taken away from him.” Go on then, “strong in the grace that is in Christ Jesus.” “See that ye lose not the things that ye have wrought; but that ye receive a full reward.” “Be faithful unto death, and God shall give you a crown of life.”]

MDXLII

THE LOST SHEEP

  Luke 15:3–7.

And he spake this parable unto them, saying, What man of you having an hundred sheep, if he lose one of them, doth not leave the ninety and nine in the wilderness, and go after that which is lost, until he find it? And when he hath found it, he layeth it on his shoulders, rejoicing. And when he Cometh home, he calleth together his friends and neighbours, saying unto them, Rejoice with me; for I have found my sheep which was lost. I say unto you, that likewise joy shall be in heaven over one sinner that repenteth, more than over ninety and nine just persons, which need no repentance.

THERE is nothing more injurious to ourselves or others than prejudice. While it operates as a bar to our own improvement, it leads us to put a perverse construction on every thing we see or hear: it will extract matter for censure even from the most innocent or laudable actions. The malignity of it cannot be seen in more striking colours than in the conduct of the Pharisees towards our Lord: he conversed familiarly with the most abandoned sinners for their good; such condescension ought to have been regarded with the highest approbation, but it provoked only the spleen and malice of the haughty Pharisees. Our Lord however took the best method of silencing their murmurs. By appealing to their own consciences he forced them to condemn themselves.

We shall consider,

  I.      The parable—

The scope of the parable is not so much to mark the resemblance between a sinner and a lost sheep, as between our Lord and a faithful shepherd—

The parallel between them will appear, if we consider,

  1.      A shepherd’s concern for his sheep when lost—

[Though a man had ninety-nine others, he would not be indifferent about the loss of one. If he missed one, he would immediately begin to make inquiries about it: he would not expect it ever to trace back its steps unto the fold again. If he gained intelligence respecting it, he would go in quest of it: leaving the rest in the pasture, he would seek diligently till he found it: and the more it was in danger of being devoured by wolves, the more assiduously would he exert himself for its recovery. Such is the conduct of our Lord towards our ruined race. We all are fitly compared to sheep wandering from the foldb. Never do we think of “returning to the great Shepherd of our souls,” though every moment exposed to the assaults of a devouring lion. Our compassionate Shepherd came from heaven itself to seek us. His solicitude for us is well delineated by an inspired prophetd—. He moreover sends his servants into every part of the world. By his word and Spirit he endeavours to apprehend us: nor does he account any labour too great, if he may but succeed at last. Though he has myriads in his fold above, he cannot endure to lose one; nor, while so much as one of his sheep is wandering from him, will he relax his endeavours to bring it back.]

  2.      His joy over it when recovered—

[When a shepherd has found his lost sheep, he seizes it with his crook: the more it struggles for liberty, the more he labours to secure it: rather than lose it again, he brings it back upon his shoulders: exulting in his success, he announces it to every one he meets, and receives with pleasure the congratulations of his friends. Do we not here also see the benevolence of our blessed Lord? Having apprehended us by his grace, he overcomes our resistance: having prospered in his labour, he regrets not the pains he has bestowed: he is satisfied with all the travail of his soul when he beholds us safe. With joy he brings us to the society of his peculiar people, and calls on them also to rejoice together with him. This is beautifully described by the pen of inspiration—, and gloriously realized in every quarter of the globe.]

  Our Lord himself elucidates the parable by suggesting,

  II.      The improvement of it—

Nothing could be more pertinent than this parable to the occasion on which it was delivered—

“Repentance” is properly represented as the return of the soul to God—

[While we remain impenitent we are afar off from God: we wander further and further from the path of life. But in repentance we are made to see our guilt and danger: we gladly embrace the mercy offered to us in the Gospel, and give up ourselves to God to be governed by his will, and be saved by his grace.]

Hence the repentance of sinners becomes a matter of joy to all the holy angels—

[Whether the glorified saints take any interest in our welfare we know not; but we are sure that angels are not unconcerned spectators of us: they greatly delight both in God’s glory, and our good. The perseverance of established saints is a permanent source of happiness to them: but the conversion of a sinner fills them with more abundant joy. The more desperate his condition had appeared, the more exquisite is the delight they feel in his recoveryh. Even “in the presence of God” himself they are attracted by this sight: not all the glory of the godhead can divert their attention from it; nor all the felicity of heaven indispose them for rejoicing in it. However strange this idea may seem, it is truly scriptural. Nothing can be plainer than the affirmation in the text; nor can we doubt it without greatly dishonouring the character of Christk.]

In this view the repentance of men should excite joy in us also—

[This, though not expressed, is evidently implied in the words of our text. The chief scope of the parable was to reprove the envious spirit of the Pharisees. And what could so forcibly condemn it as the contrast here exhibited? Does Christ rejoice at the return of a sinner, and shall we repine? Do all the angels in heaven exult at such a sight, and shall we make it an occasion of offence? Are we then indeed better judges of what is good than they? or do we well to oppose what they so desire to see accomplished? Let us take heed lest we be found at last to have “fought against God:” let us rather encourage others both by precept and example: let us adore our Saviour for his condescension and grace toward sinful man; and let that, which was urged as an objection against him, be the greatest commendation of him to our souls.]

  ADDRESS—

[While some are turning unto God, others are striving to draw them back. But let those, who have scoffed at religion, confess their folly; and those, who have discouraged repentance in others, repent of their iniquity. On the other hand, let the humble penitent go to God with confidence. Who can read this parable and doubt Christ’s willingness to save him? If there were but one penitent amongst us all, the angels would rejoice over him. How then would they shout for joy if we all began to implore mercy! Our past iniquities would rather enhance than diminish their glorying on our account. Let not those therefore, whose cases appear most hopeless, despond: let them forbear to trample any longer on the Saviour’s love: let it be their ambition to give joy to those whom they have so often grieved. Thus also shall they join in the general chorus at the last day, and ascribe the “glory to him who loved them, and gave himself for them.”]

MDXLIII

THE LOST PIECE OF SILVER

  Luke 15:8–10.

What woman having ten pieces of silver, if she lose one piece, doth not light a candle, and sweep the house, and seek diligently till she find it? And when she hath found it, she calleth her friends and her neighbours together, saying, Rejoice with me; for I have found the piece which I had lost. Likewise, I say unto you, there is joy in the presence of the angels of God over one sinner that repenteth.

THERE is nothing in which we are so deeply interested as the extent and riches of the Redeemer’s grace. His familiar converse with publicans and sinners affords the richest encouragement to us, when we are bowed down under a sense of guilt. His condescension towards them indeed excited only disgust in the proud Pharisees; but Jesus was the more careful to vindicate the conduct which they condemned, and in repeated parables assured them, that it was the joy of his heart to save even the vilest of mankind. The parable of the lost piece of money very nearly resembles that which precedes it: nevertheless it suggests many useful thoughts which are appropriate to itself. Its import may be unfolded under the following observations:

  I.      There are none so worthless but the Lord is deeply concerned about them—

The woman expressed very great anxiety about the piece of silver she had lost—

[The piece of silver was but of very trifling value in itself: yet she felt much solicitude about it in her mind; nor was she content to lose it, notwithstanding she had several others left.]

Thus is our blessed Lord concerned about the souls of men—

[In some points of view the soul is undoubtedly of great value, nor can the whole world itself be put in competition with it: but to Jesus the souls of men are not of the smallest importance. If they were righteous, their goodness could not extend to him: they could never profit him, nor add to his happinessc. If all that ever existed were annihilated, he would suffer no loss: if men were necessary to his honour or happiness, he could create millions in an instant. But the souls of men are inexpressibly vile and guilty in his sight: till they have been washed in his blood, they are exposed to his wrath and indignation; nor is it any thing but his marvellous compassion that preserves them from everlasting destruction. Nevertheless he is greatly concerned about the loss even of one amongst them. Though he has myriads that are now safely lodged in his hands, he cannot rest satisfied about those that are yet in danger. By the prophets he expressed his deep regret for those that were in a perishing condition: in the days of his flesh he wept over the most abandoned of the human racef: and to this hour he is grieved at the thought of any dying in their sins.]

Nor is his concern for them expressed only by inactive wishes:

  II.      There are no exertions, however great, which he will not use for their recovery—

The woman is represented as doing every thing which could be devised for the recovery of her lost piece of silver—

[She instantly lighted a candle, that she might search in every dark corner of her house. She moreover swept her house, that, if it were hid under any dirt or rubbish, she might find it: nor did she relax her endeavours till they were crowned with success. What more could she have done if the lost money had been of the greatest value?]

Thus our Lord uses all possible means for the recovery of lost souls—

[Were we lying in utter darkness? he has brought the light of his Gospel: this light he has sent into all the darkest corners of the earth. In the days of his flesh he used all diligence himself: since that time he has commissioned his servants to go into all the world. He has enjoined them to “be instant in their work, in season and out of season:” he has even threatened that, if one perish through their negligence, he will “require his blood at their hands:” he has moreover sent his Spirit to aid them in their endeavours, and to search the very inmost recesses of our benighted souls. However fruitless their exertions may have been, they are never to give up any for lost, as long as there is a possibility of their being found. May he not well say, “What could I have done more for them than I have done?” If he appeals to us about the conduct of a woman who had lost her money, how much more may he appeal to us respecting his own conduct?]

When his labours are successful, then his kindness appears in its brightest colours—

  III.      There is nothing so pleasing to him as the recovery of one from his lost state—

The woman is represented as inviting all her neighbours to rejoice with her—

[The cause of her joy seems very inadequate to such expressions of it: but women, being conversant mainly with domestic matters, are apt to be affected with small things. Her whole property also being small, she may be supposed to feel the more at the recovery of that part which had been in danger; and the circumstance of its having been lost would render the subsequent possession of it more pleasant.]

Thus our Lord and all the angels in heaven rejoice over a repenting sinner—

[This is the main scope of this parable, as well as of that which precedes, and that which follows it; hence it is strongly marked in every one of the parables: we must not therefore omit it, or think the repetition of it tedious. Our Lord well knew the misery of a soul that perishes in sin: the angels too are doubtless well informed on this subject. Were it never to be sensible of its loss, there would be the less reason to regret it: but, if not put among the treasures of God, it must be for over miserable. To prevent this is the joy and delight of our blessed Saviour. For this he came down from heaven, assumed our nature, and died upon the cross: for this he is dispensing to us continually his word and Spirit. The effecting of this is the consummation of all his wishes and purposes: hence, however inadequate a cause of joy this may seem, he accounts it his highest honour and happiness. He is “satisfied with the travail of his soul,” when one that was lost is found; and all the angels that surround his throne rejoice together with him. As all hell is moved with triumph at the condemnation of one sinner, so does all heaven exult in the elevation of one to happiness and glory.]

  INFER—

  1.      How strange is it that men should have so little regard to their own souls!

[The generality of men are as careless of their souls as if they were of no value. But should we disregard that which the Son of God seeks with so much anxiety? Should we be so indifferent about our own happiness, when all the angels of heaven would shout for joy at the prospect of it? Let us never be satisfied with being immersed in darkness and wickedness — — — Let us rather be ambitious to have a place among the Lord’s treasures — — — And let us be thankful that, though lost, we are not yet gone beyond recovery.]

  2.      How blessed are the effects of a faithful administration of the Gospel!

[It is by the Gospel that Jesus comes to search for lost sinners. If indeed it be delivered only in a general way, it will scarcely ever prove effectual for men’s salvation: it is only the close application of the word, that will ever reach the conscience: but, when faithfully preached, and accompanied with God’s Spirit, it will find out men in their darkest recesses. O that God may now make use of it to sweep away the rubbish under which we have lain! — — — and that we may be found of him, ere he “sweep us away with the besom of destruction!”]

  3.      What reason have we to adore the condescension and grace of Christ!

[If he did not seek for us we should lie in our sins to all eternity, and when found at the last day, that word would be verified in us— What kindness then is it in him to use such means for our recovery! — — — Let us never forget what obligations we owe to him. Let us acknowledge ourselves his, that he may do with us as he will. He will then keep us that we may not fall from him any more, and will lodge us safely in his coffers amidst the treasures he has been collecting from the foundation of the worldn.]

MDXLIV

ANGELS REJOICE OVER PENITENTS

             Luke 15:10.

I say unto you, There is joy in the presence of the angels of God over one sinner that repenteth.

HOWEVER paradoxical the observation may appear, man is really an enemy to his own happiness. He loves sin, which is the source of all misery: and hates repentance, which is the only remedy for that misery. He cannot persuade himself that that which he professes to seek after, is to be found in penitence and self-denial. But, had we no other proof of the blessedness which attaches to true repentance, it were sufficient to know, upon the authority of Jesus Christ himself, that the very angels in heaven rejoice over any sinner in whom this good work is begun.

We will take occasion from our text to shew you,

  I.      What is that repentance which causes joy in heaven—

It is not every kind or degree of repentance that produces this effect: none but that which is effectual to the sinner’s salvation, will excite these benevolent emotions in the breasts of angels. It consists in,

  1.      Sorrow for sin—

[This is absolutely necessary. If sin be not our burthen and grief, we have not the smallest spark of true repentance. There is a great difference indeed between the sorrow of the world, and that which is caused by a sense of sin. But in this there must be an agreement, that sin must lie as a heavy burthen upon the soul; and under a sense of it we must experience brokenness of heart and contrition: for it is “the broken and contrite heart, and that only, which God will not despise.”]

  2.      Hatred of sin—

[Many will be sorry that they have brought themselves to shame and trouble, when they have no aversion to the sins which they have committed. Many also will hate sin in others, when they do not hate it in themselves. When David, for instance, was totally unhumbled for his own enormous wickedness, he was so indignant against the man who was supposed to have taken the poor man’s lamb, that he would have had him put to death for his offence. And Jehu was extremely zealous against the idolatry of Ahab, while yet he was very indulgent to his own crimes. But if we are truly penitent, we shall hate our own sins more than any; and shall be disposed to seek their utter destruction, even though they be dear as a right hand, or a right eye. It will teach us to say with David, “I hate every false way.”]

  3.      A lothing of oneself on account of sin—

[Sin is a disorder that defiles and debases the whole soul. That is no exaggerated description of the prophet, who says of us, that “from the sole of the foot even to the head, there is no soundness in us, but wounds, and bruises, and putrefying sores.” Now we may conceive in a measure, what lothing we should feel if we saw a person full of sores and ulcers: and such is the disgust which a view of our own souls should create within us. This is repeatedly mentioned as the experience of the Lord’s people, even after that God is pacified towards them: and every one who really knows himself, will exclaim with Job, “Behold, I am vile, I repent, and abhor myself in dust and ashesb.”]

  4.      A fleeing to Christ from the guilt and power of sin—

[As long as we retain a hope of healing our own souls, we have not that “repentance which is unto life:” we evidently have low thoughts of sin, both of its guilt and power. We must be brought to an utter despair of washing away our sin by our tears, or of breaking its force by our resolutions. We must see that there is no hope for us but in the atoning blood of Christ, and in his all-sufficient grace: and we must rely simply on him, saying, “In the Lord have I righteousness and strength.”]

The importance of this to man is obvious: but it is not so clear,

  II.      Why the angels take so deep an interest in it—

Whether the spirits of departed men have any knowledge of what passes in this world, may well be doubted: but it is certain that the angels are intimately connected with mankind, and take a lively interest in the things relating to them. They view the return of a penitent with peculiar delight;

  1.      Because it tends so greatly to the benefit of man—

[The angels cannot but be apprised of the misery into which the once happy, but now apostate, spirits are fallen: and they know that a participation of that misery is reserved for impenitent sinners. Whether they feel any pity towards a sinner in the midst of his rebellion, we cannot say: but we apprehend, that they rather look upon him with holy indignation, and stand ready to execute any judgment that God may see fit to inflict upon him. But their benevolent hearts rejoice, if they see any one fleeing from the impending judgments, and setting his face in good earnest towards the heavenly kingdom. They congratulate him in their minds, and exult in the thought of having him to all eternity a partner of their joys.]

  2.      Because it opens fresh scope for the exercise of their own love—

[It is essential to benevolence to delight in opportunities of exerting itself for the benefit of the objects beloved. Now, as soon as ever a sinner repents and becomes an “heir of salvation, angels are sent forth to minister unto him.” “They encamp round about him” for the purpose. If they behold him turning out of the path of duty, as Balaam; or lingering in a place of danger, as Lot; or in any respect likely to “dash his foot against a stone;” they will lend him their friendly aid in such a way as shall tend most to his eternal welfare. How they act upon us, we are not told: but of their agency there can be no doubt. It is highly probable that they are busily employed in counteracting the devices of those wicked spirits, who are ever seeking to destroy us. In a dying hour, we are sure they encompass the bed of a true penitent, and watch for the dismission of his spirit from its house of clay, in order that they may bear it in triumph to the realms of bliss. Nor are their labours of love then terminated: for in the day of judgment they will gather together the saints wheresoever they were scattered, in order to present them before the throne of their Judge, and expedite the final completion of their happiness. These offices being so congenial with their own feelings, they rejoice in every thing that affords them an opportunity to perform them.]

  3.      Because it brings the highest glory to God—

[The contemplation of the Divine glory is doubtless the highest source of their felicity. Now in the return of a penitent sinner they behold all the persons of the Godhead shining forth in the brightest splendour. They behold all the wisdom and power and grace of the Father glorified, whenever his eternal counsels respecting the salvation of a soul are accomplished. They behold the infinite virtue of the Son’s atonement, whenever the iniquities of a repenting prodigal are blotted out. They behold the wonderful “love of the Holy Spirit, and the invincible efficacy of his operations, when a creature, once bearing the impress of Satan himself, is transformed into the image of his God. When they had first a clear prospect of these things at the incarnation of our Lord, they sang, “Glory to God in the highest;” and every fresh manifestation of this mercy has filled them with additional and increasing joy.]

  ADDRESS—

  1.      To the impenitent—

[Think what painful reflections your state suggests to those benevolent spirits; ‘There are those infatuated people, laden with sins; on the brink of eternity; followed with overtures of mercy; assured that if they die in their present state they must perish for ever; and yet continuing impenitent! What a miracle of mercy it is that God does not instantly cut them down, and assign them the portion they deserve!’ Think too how the evil angels are exulting over you; ‘There they are; we have them fast in our chains; we shall soon have them as partners of our misery; then how shall we triumph over our God! Yes; the Father’s counsels with respect to them will all be frustrated; the blood of Christ will have been shed in vain; the Spirit’s operations will have been successfully resisted: though we shall be in hell ourselves, we will enjoy our triumphs even there; for we shall have robbed man of his happiness, and God of his glory.’ O brethren, consider whether ye are willing to afford such a triumph to your bitterest enemy: and beg of Jesus, who is “exalted to give repentance and remission of sins,” that he will bestow these blessings upon you.]

  2.      To the penitent—

[Let others deride or condemn your change, we will congratulate you upon it. The angels would feel no joy at your acquiring a large estate: No; “if a beggar were elevated from a dunghill to a throne,” they would not account it worth one single thought. But if the poorest or vilest person in the universe repent, it fills them with unfeigned joy. They have not so much joy in the very presence of God, but it is capable of being augmented by such a sight as this. Nor is it a day of Pentecost alone that attracts their attention. Even a solitary instance of conversion is sufficient to exhilarate their souls. Go on then, my brethren, sowing in tears; and you shall ere long, in conjunction with the holy angels, reap a harvest of eternal joy.]

MDXLV

THE PRODIGAL SON

  Luke 15:23, 24.

Bring hither the fatted calf, and kill it; and let us eat, and be merry. For this my son was dead, and is alive again; he was lost, and is found.

THE willingness of God to receive sinners is abundantly declared in Scripture; but in no place is it so amply, or so beautifully described as in the parable before us. The reference which the parable has to the Jews and Gentiles will be more properly noticed, when we come to consider the conduct of the elder brother: at present we may view it as a lively representation of a sinner’s return to God. The text leads our attention to three points (which are also the three distinguishing parts of the parable) namely, the Prodigal’s departure from his father, his return to him, and his reception with him.

  I.      His departure—

He went from his father’s house, little thinking of the ruin he should bring upon himself—

[The occasion of his departure was, that he hated the restraint of his father’s presence, and longed for independence, that he might gratify his own inclinations. Hence he desired his father to divide him his portion. But little did he think to what extent his passions would carry him. Scarcely had he received his portion, before he left his father, and departed to a distant country, where his actions would pass unnoticed. Having thus thrown the reins upon the neck of his appetites, he was carried on with irresistible impetuosity. From one degree of sin to another he rushed forward without restraint; nor stopped till he had wasted his substance in riotous living. At last he began to feel the consequences of his folly: he was reduced to a state of extreme wretchedness; yet he determined to do any thing rather than return to his father. Though a Jew, he submitted for hire to the ignominious employment of feeding swine: his wages however, there being a grievous famine in the land, would not procure him even necessary subsistence. In vain did he attempt to fill his belly with the husks intended for the swine. In vain did he solicit assistance from those who had known him in his more prosperous days. “No man,” either from gratitude or compassion, “gave him” any relief.]

Such is the departure of sinners from the presence of their God—

[They have experienced the restraints of education, but have sighed for liberty and independence. With their growing years, they increasingly abuse the mercies which God has bestowed upon them. Their reason, their time, and other talents, they employ in the service of sin. Though they do not all run to the same excess of riot, they live equally at a distance from God. At last perhaps they begin to feel the misery which their neglect of him has brought upon them. His providence too concurs with his grace to make a deeper wound in their conscience: but they try any carnal expedients rather than return to God, nor can ever be prevailed on to turn unto him, till they have fully proved the insufficiency of the creature to afford them help. Whatever they may think of themselves in such a state, they are really “dead” and “lost.”]

But the Prodigal was not gone beyond recovery, as is evident from,

  II.      His return—

During his departure he had been as a person destitute of reason. At last however, “coming to himself” he thought of his father’s house.

The various steps of his return are worthy of notice—

[He first reflected on the folly and madness of his former ways, and on the incomparably happier state of those who lived under his father’s roof, and whom perhaps he once despised for submitting to such restraints. He then resolved that he would return to his father, and implore his forgiveness: having formed the purpose, he instantly arose to carry it into execution, and set off, destitute as he was, to obtain, if possible, the lowest office among his father’s domestics.]

These exactly describe the steps of a sinner’s return to God—

[He first begins to see how madly and wickedly he has acted. He feels that he has reduced himself to a wretched and perishing condition. He considers how happy are those once despised people, who enjoy the favour of his heavenly Father, and how happy he himself should be, if he might but obtain the meanest place in his family. With these views he determines to abase himself as a vile, self-ruined creature. There are no terms so humiliating, but he finds them suited to his case. He is rather fearful of not humbling himself sufficiently, than of aggravating his sin too much. He resolves that he will go to a throne of grace and ask for mercy; nor will he wait for any more convenient season, lest he should perish before the hoped-for season arrive. He is ashamed indeed to go in so mean and destitute a condition; but he despairs of ever going in any other way. He therefore breaks through all the engagements he has made with sin and Satan, and goes, with all his guilt upon him, to his God and Saviour. He now perhaps may be deemed mad by his former companions; but he should rather be considered as now “coming to himself.”]

The effect of the Prodigal’s repentance appears in,

  III.      His reception—

His father, it seems, was wishfully looking out for him; and, on his first appearance, ran to testify his good-will towards him—

[The sight of his returning child caused the father’s bowels to yearn over him; nor would he suffer an upbraiding word to escape his lips. When the Prodigal began his confession, the father interrupted him with kisses; and not only would not hear the whole of his confession, but would not even hurt his feelings by saying that he forgave him. He ordered the best robe, with shoes and a ring, to be instantly put upon him, and killed the fatted calf in order to celebrate the joyful occasion.]

What a delightful representation does this give us of the reception which penitents find with God!

[God longs for their salvation even while they are at a distance from him. He notices with joy the first approaches of their souls towards him. Instead of frowning on the prodigal, he receives him with joy. Instead of upbraiding him with his folly, he seals upon his soul a sense of pardon. He arrays him in robes of righteousness and garments of salvation. He adorns him in a manner suited to the relation into which he is brought. He provides for his future comfortable and upright conversation. He rejoices over him as recovered from the dead, and makes it an occasion of festivity to all the angels in heaven. Thus do even the vilest sinners find their hopes, not only realized, but far exceeded. They come for pardon, and obtain joy; for deliverance from hell, and get a title to heaven. Their utmost ambition is to be regarded as the meanest of God’s servants; and they are exalted to all the honours and happiness of his beloved children.]

  APPLICATION—

[Who would not wish to resemble this Prodigal in his reception with his father? But, in order to it, we must resemble him in his penitence and contrition. Let none think that, because they have been more moral than the Prodigal, they do not need to repent like him. All of us without exception have walked after the imagination of our own hearts, without any love to God’s presence, or regard for his authority. Let all of us then cry for mercy, as miserable sinners. The more vile we are in our own eyes, the more acceptable shall we be to God. Some perhaps may fear to return, because they have been so exceeding vile: but let none imagine that they have gone beyond the reach of mercy: the promise of acceptance extends to all without exception. “There is bread enough and to spare” for all that will go to God. Let all then accept the Saviour’s invitation. Let us this day afford an occasion of joy to all the hosts of heaven; then shall we ourselves be soon made partakers of their joy, and dwell, as dear children, in our Father’s house for ever and ever.]

MDXLVI

THE PRODIGAL’S ELDER BROTHER

             Luke 15:28.

And he was angry, and would not go in: therefore came his father out, and entreated him.

IT is an undeniable fact, that many who have lived a profligate life are received afterwards to God’s favour; and that many who have been externally moral are excluded from it. But this ought not to be a stumbling-block to us, since there will always be found a corresponding difference of character in the persons rejected or received. The Prodigal had been abandoned; but was renewed in the spirit of his mind: the elder brother had been moral; but was proud, envious, discontented, querulous. The character of the latter well deserves a distinct consideration. We shall notice,

  I.      The disposition of the elder brother—

Some think that he was intended to represent a pious character; and doubtless there have been good men, who too nearly resembled him: and, on this supposition, his father’s address to him will have no difficultyb. But the parable in this case would not have been suitable to the occasion: yea, it would rather have tended to mislead the Pharisees, and to foster the conceit they had of their own piety. His character rather represents that of the murmuring Pharisees, as that of the Prodigal does of the repenting Publicans. It might indeed have some further reference to the Jews and Gentiles: but it admirably portrays the character of Pharisees in every age. The two things noticed in the text especially demand our attention:

  1.      His displeasure at the reception of the Prodigal—

[On being informed of his brother’s reception, “he was angry.” When entreated by his father to join in the festivity, he began to boast of his own blameless and meritorious conduct. He complained that sufficient respect had not been paid to his services; he rehearsed with envious triumph and malicious exaggeration the misconduct of the Prodigal; and disdained to acknowledge him as a brother, whom his father had received and entertained as a son. How strongly does this exhibit the disposition and conduct of modern Pharisees! It affords them pain rather than pleasure to hear of the conversion of notorious sinners. When urged to embrace the salvation offered in the Gospel, they deny that they are in danger of perishing, or that they have ever merited the wrath of God: when told that their own righteousness can never justify them before God, they complain that their works are undervalued, and that all inducement to perform them is taken away. The recital of a penitent’s joy fills them with envious rage and malignant jealousy: they take occasion from his former misconduct to represent his change as mere hypocrisy; and, instead of regarding him with brotherly affection, they pour contempt upon him as a weak deluded enthusiast.]

  2.      His unwillingness to participate in the happiness provided for him—

[The invitations given to him by his father were rejected with disdain. As the feast was not made in honour of him, he could find no pleasure in partaking of it. Thus it is with Pharisees in every age. When we invite them to come to the feast provided in the Gospel, they put us off with excuses. However rich the feast, or sublime the joy, they have no appetite for it, no desire after it. If we were to tell them that their own good works should be the objects of admiration and applause, they would be delighted with the idea, and eagerly embrace the honour offered them: but when they find that all the praise is to be given “to God and to the Lamb,” they have no ear for such music, no taste for such employment.]

Having seen the disposition of the elder brother, let us notice,

  II.      The conduct of the father as contrasted with it—

Nothing can be more odious than the character we have seen; or more amiable than that which we are going to contemplate. Behold,

  1.      His forbearance—

[How justly might the father have closed the conference on the first refusal, and given orders for the final exclusion of this insolent complainant! But, as he had borne with the Prodigal in his departure, so now he bears with the pride and obstinacy of his envious brother. And how long has he exercised his patience towards us! Times without number has he entreated us to accept of mercy; yet his invitations have, in many instances, excited nothing but disgust: still however, with much long-suffering, he continues to strive with us by his word and Spirit.]

  2.      His condescension—

[He did not send a servant, but went out himself to entreat his son; and, instead of controverting, as he might well have done, the statement of his son, he argued with him on his own principles. He affectionately reminded him, that if no such feast had been made for him, there had not been any thing withheld from him that he had desired: that the favour shewn to the Prodigal did not proceed from any undue partiality, but from the peculiar circumstances of his return; and that nothing would be more gratifying to him, than to have both his sons partakers of the same happiness. He shewed him further, that there was a meetness and propriety in the joy manifested on that occasion; and that he, as a “brother” ought to join in it with his whole heart. Such is the condescension which we also have experienced at God’s hands. How has he argued with us to overcome our reluctance, and laboured to convince us, when he might justly have left us to our own obstinate resolves!]

  3.      His love—

[The love shewn by him to the returning Prodigal excites our admiration; but that was no less which was manifested to his ungracious brother: the solicitude expressed was not at all inferior to the joy. And is he not shewing to us also the same parental tenderness? Is he not as unwilling to give us up to our own delusions? Yes, his language to us is precisely that which he used to Israel of old—]

  Surely then THIS SUBJECT MAY TEACH US,

  1.      The evil and danger of self-righteousness—

[Self-righteousness is a more complicated evil than is generally imagined. It not unfrequently is accompanied with pride, envy, discontent, and a thousand other evil tempers reigning in the bosom; and it always involves in it a high conceit of ourselves, a supercilious contempt of others, and a rooted aversion to the Gospel method of salvation: moreover, if persevered in, it will infallibly leave us self-excluded from the kingdom of heaven. Let us pause then, and solemnly examine whether we be not under its dominion? Let us inquire whether we more resemble this elder brother or the repenting Prodigal? and, instead of justifying ourselves before God, let us thankfully accept his proferred mercy.]

  2.      The blessedness of true penitents—

[While the elder brother was agitated with evil tempers, the Prodigal was filled with peace: and while the elder brother was self-excluded from the scenes of bliss, the Prodigal had “meat to eat which the world knows not of,”and “joy with which the stranger intermeddleth not.” Such is the harvest which all shall reap who sow in tears. Who that compares the state of the two brothers would not prefer that of the penitent, even in this life? And how much more will its superiority appear, when the happiness of admission to the Father’s house, and the misery of exclusion from it, will be consummated! Let us then, if we determine (as we must) in favour of the Prodigal, go instantly, and prostrate ourselves before our offended God.]

MDXLVII

THE UNJUST STEWARD

  Luke 16:8.

And the Lord commended the unjust steward, because he had done wisely: for the children of this world are in their generation wiser than the children of light.

THE parables never were intended to bear to the same point in every particular: some admit of a fuller, and others of a more partial application: some are to be interpreted solely in reference to the principal idea contained in them. It is of great importance that we should read them under this impression. If we endeavour to accommodate all their parts to the main scope, we shall both mar their beauty, and deduce from them the most fatal errors. This observation is particularly to be attended to in considering the parable before us. It will instantly remove all the cavils which have been raised against our Saviour as a minister of sin; and it will enable us to collect much useful instruction from this valuable portion of Holy Scripture.

The text leads us to consider,

  I.      The wisdom of the unjust steward—

He had frequently betrayed the trust reposed in him by his lord and master. If he had not purloined, he had profusely wasted, his master’s substance; and for this he was now to be discharged from his stewardship—

[It is in vain for persons to hope that they shall always escape detection. Dishonesty may be practised for awhile; but it will generally defeat its own ends. This steward had hoped to derive pleasure, if not profit, from his unfaithfulness; but in the issue it involved him in much distress and poverty. No sooner was it discovered, than it exposed him to shame, and provoked his master to dismiss him from his service.]

But he contrived a way to remedy, in a measure, the evil he had brought upon himself—

[As soon as he had received warning, he began to say, What shall I do? nor ceased from his inquiries, till he had devised a happy expedient. He felt in himself that he was too idle to work, and too proud to beg: nor had he any hopes of obtaining another situation of trust and confidence. It was probable, therefore, that he might soon experience the pressure of extreme indigence. An artful plan for supplying his wants speedily arose in his mind. He determined to make all his master’s debtors accomplices in his iniquity: he remitted to every one a considerable portion of the sum he owed. Thus he secured their present friendship and future recommendations. They would not dare to oppose him, lest their own dishonesty should be revealed by him. He would be able to make them afterwards accede to any of his proposals. He cared not how much guilt he contracted, or how many souls he ruined. All which he desired, was, to secure a home till he should be otherwise provided: and doubtless his contrivance was well adapted to the end proposed.]

This device was commended by our Lord—

[Christ himself seems to be the person who gave the commendation: but it was the ingenuity, and not the dishonesty, that he commended. The very epithet which he gave the steward shewed his disapprobation of the act. The text itself explicitly declares the only ground of our Lord’s applause.]

It admirably illustrates (what alone our Lord intended to illustrate),

  II.      The comparative folly of God’s own children—

“The children of this world” are very indefatigable in prosecuting their temporal interests; but “the children of light” ought to be incomparably more earnest in pursuing their spiritual interests—

[They are called “children of light,” because they are enlightened by God’s word and Spirit. They have been “brought out of darkness into the marvellous light” of the Gospel. They see the vanity of all things that are visible and temporal, and the infinite importance of those that are invisible and eternal. They know what a strict account they must shortly give of their stewardship, and the necessity of improving every hour in securing an “everlasting habitation.” They know how much more important are their interests, more honourable their work, more certain their success, and more glorious their reward: they therefore should be more concerned about their souls than others are about their bodies; and “labour more for the meat that endureth, than others for that which perisheth.”]

It must be owned however that the children of this world discover more wisdom in the prosecution of their interests:

They seek them more earnestly—

[What quickness in conceiving, eagerness in maturing, and promptness in executing his plans, did the unjust steward discover! Thus worldly men in general find it easy to put forth the whole energy of their souls. But where is the Christian that displays such ardour in his pursuits? How rarely can the spiritual man thus engage in his work! Alas! what backwardness to duty, what languor in it, and what readiness to disengage himself from it, does he feel! Happy indeed would he be who could fully equal the zeal of worldlings: but Christians have to oppose the tide of their corrupt nature, while others have only to commit themselves to its impetuous current.]

They follow them more uniformly—

[The children of this world have at all times an eye to their own advantage. Though their thoughts be not immediately engaged about business, they can turn them into that channel the very instant that prospects of gain arise. But the children of light are often wholly indisposed for spiritual exercises. Too often do they find occasion to adopt the language of St. Paulg— and frequently are they ready to compare themselves with the very beasts that perish.]

They contrive for them more ingeniously—

[If a worldly man have prospects of advancement he will devise a thousand means to attain his end. If he have reason to fear a loss, he will try many expedients to avert, to mitigate, or to remedy the evil. He will rarely lose any thing which his cunning will enable him to secure. But how often does the Christian suffer loss purely through his own folly! How often does he see infallible means of gain, and yet neglect to use them! and infallible means of injury, which he is not careful to shun! Many times is he forced to adopt that most humiliating confession—]

  To prevent misapprehension, we subjoin a word of CAUTION—

[Let not any one suppose that one fraud may be committed in order to prevent the consequences of another. This is too often practised: but it plunges the offender in deeper guilt and shame. God has warned us in many places what will be the reward of dishonesty. It is impossible that they who defraud an earthly master can be accepted of God. However their ingenuity may be admired, it will prove folly in the issue. Let every one then, who professes to be a child of light, remember the Apostle’s words —]

  To enforce the subject we conclude with suitableADVICE—

  1.      Be faithful to your Lord and Master—

[If ye be Christians indeed, Christ is the Master whom ye serve. Be faithful to him, then, whether ye have little or much. Especially honour him in the distribution of the unrighteous mammonn. He is a kind and liberal Master, that does not grudge you any thing that is good. Nevertheless he expects that you improve for him the talents he has committed to you.]

  2.      Be diligent in his service—

[We see how diligent worldlings are in the service of the world. Let not us be surpassed by them. We have a far better Master, and an infinitely richer reward.]

  3.      Stand ready to give up your account to him—

[We know not how soon he will say, Give an account of thy stewardship: but it will be a joyful word to those who shall be found ready. Let us then be daily inspecting and balancing our accounts. He will then give us the true riches: and will bestow upon us what shall to all eternity be our ownp.]

MDXLVIII

PRESSING INTO THE KINGDOM

  Luke 16:16.

The law and the prophets were until John: since that time the kingdom of God is preached, and every man presseth into it.

WHEREVER the Gospel is preached with fidelity and earnestness, the places of worship are, for the most part, well attended. And this is often made a ground of joyful congratulation. But if, instead of comparing the attendance of persons at such places of worship with that which is seen at other Churches, we were to compare it with what took place at the first introduction of Christianity, we should see in it nothing but an occasion of shame and sorrow. Under the law and the prophets, that is, during the Mosaic dispensation, there was but little of preaching: but when John, the forerunner of our Lord, came, he preached much and often; and so powerful were his ministrations, that persons of all ranks and orders pressed into that kingdom, which he sought and laboured to establish. Let us then, for our humiliation, consider,

  I.      The effects of John’s preaching—

“He preached the kingdom of God”—

[By “the kingdom of God” I understand, the kingdom of the Messiah, or the reign of Christ in the world and in the heart. He declared that Christ was come: and he pointed him out to the people as “that very Lamb of God who taketh away the sins of the world.” He called men to repentance, and to an acknowledgment of the Saviour, by being baptized in his name; and announced that as the sure and only way of obtaining the remission of their sins — — —]

Immediately, such was the impression on all descriptions of persons, that “every one pressed into it”—

[Most surprising was the effect of his ministrations. Persons flocked from every quarter, to be baptized of him. Pharisees and Sadducees, distant as they were from each other in their principles, equally felt the power of his word, and came to be baptized of him. Nay, all Jerusalem, and all Judæa, and all the region round about Jordan, were so wrought upon, that they actually submitted to his baptism, making public confession of their sins. They sought instruction also from him, every one (soldiers, publicans, and the people generally) being willing and desirous to approve his sincerity before God, by abandoning all the evils to which he had been particularly prone, and by practising those duties which would most adorn his holy profession. Many of them, it is to be feared, went back afterwards: but such, at the time, was the power of the Gospel as ministered by him.]

Let us compare with this,

  II.      The effect of Gospel ordinances in our day—

We preach the kingdom of God, even as he did—

[Our blessed Lord commanded, that “repentance and remission of sins should be preached among all nations, beginning at Jerusalem:” and the Apostles obeyed this injunction, preaching this doctrine to the Jews first, and afterwards to the Gentilesf. The same injunction, also, do we obey. You yourselves will bear us witness, that the great subject of all our ministrations is, “repentance towards God, and faith in our Lord Jesus Christ.” Yea, like St. Paul, “we have determined to know nothing among you, save Jesus Christ, and him crucified. We proclaim the Lord Jesus to be “King in Zion:” we call upon you to submit yourselves to him: we declare that “his blood was shed for the sins of the whole worldh;” and that “all who believe in him shall be justified from all things, from which they could not be justified by the law of Moses.” In this respect we have even the advantage of John the Baptist: for he could only proclaim what the Lord Jesus should do; whereas we declare to you what he has done — — —]

And what is the effect of our ministrations?

[Do we see every one pressing into this kingdom? I had almost asked, Where we do see any one pressing into it as he ought? Alas! the word which we preach, “comes,” to the generality, “in word only, and not in power:” with many it is regarded only as “a cunningly-devised fable:” with many who approve of it, it has no practical effect: they are pleased with it only “as with the melody of one who plays well upon an instrument:” and, of those who feel somewhat of its power, how few press into the kingdom with that earnestness which becomes them! Look and see around; are there any “flocking unto the Lord, as doves to their windows?” Where do we find people “pressing,” as it were, through all the obstacles which the world, the flesh, and the devil, can lay in their way, and “counting all things but loss for the excellency of the knowledge of Christ Jesus their Lord?” Let the state of our auditors in general be viewed, and there is reason to weep over them with floods of tears. And let even the more approved amongst us be brought to the test of Scripture experience, and of by far the greater number we must “stand in doubt, whether Christ be indeed as yet truly formed in them.”]

  ADDRESS—

  1.      Those who are but little influenced by what they hear—

[Ah! how many of you are of this description! And are you content that it shall be always thus? Will you still hold fast the delusion that you shall win the race without running, and gain the victory without fighting? If success be not the portion of those who so demean themselves in relation to earthly things, how can you imagine it will in reference to heavenly things? Will it be no matter of regret to you in a dying hour, that you have been so supine and careless? or, if Satan be permitted to blind you then, will it be no grief to you when you shall open your eyes in the eternal world? O awake from your stupor: and “to-day, whilst it is called today, harden not your hearts, lest God should swear, in his wrath, that you shall never enter into his rest.”]

  2.      Those who feel some desire to enter into the kingdom—

[I thank God, if there be in any of you a good desire. But did you never hear what our blessed Lord has said, that “many shall seek to enter into the kingdom, and not be able.” How comes this? They seek, with good desires; but they do not strive with the full bent and determination of their hearts. But this is necessary, indispensably necessary, to the attainment of God’s heavenly kingdom. The pursuit of it must be regarded by you as “the one thing needful.” It must be entered upon with the same spirit as David manifested, when he said, “One thing have I desired of the Lord, which I will seek: after.” You must engage in it “with all your mights:” and, instead of ever looking upon your attainments with complacency, or feeling yourselves at liberty to relax your ardour, you must, with Paul, “forget what is behind, and reach forward to that which is before, and press towards the mark for the prize of the high calling of God in Christ Jesus.” There must be “no looking back, after you have once put your hand to the ploughu;” “no weariness in well-doing:” you must “endure unto the end, if ever you would be savedy:” and, like the manslayer, never rest a moment, till you enter the gates of the heavenly city.]

MDXLIX

THE RICH MAN AND LAZARUS

  Luke 16:25.

But Abraham said, Son, remember that thou in thy lifetime receivedst thy good things, and likewise Lazarus evil things: but now he is comforted, and thou art tormented.

THE more strongly the discourses of a minister bear upon the prevailing vices of the day, the more will they, whose besetting sin is pointed out and reprobated, pour contempt upon the preacher and his word. Our blessed Lord had spoken the parable of the unjust steward, in order to shew, that every one should consider himself as responsible to God for the use he makes of that which is entrusted to him. “The Pharisees, who were covetous, immediately derided him.” Our Lord, however, was not to be deterred by their derision; on the contrary, he addressed to them a personal and severe reproof, and added another parable, that should enforce, with tenfold energy, his preceding admonitions. He represented a rich man, after a short enjoyment of his carnal pleasures, doomed to eternal misery in hell; and a poor man, after a transient scene of sufferings on earth, exalted to a state of everlasting felicity in heaven.

In opening this parable we shall present to your view,

  I.      Their different conditions in this world—

The Rich Man enjoyed all that could gratify an earthly mind—

[High titles, stately mansions, superb clothing, pompous equipage, numerous attendants, sumptuous entertainments, courtly friends, and flattering sycophants, were his distinguished portion, his daily enjoyment — — — These were the things in which he took delight; nor had his vain earthly heart a thought or wish beyond them, Doubtless he was to many in his day an object of admiration and envy. And many amongst ourselves are ready to say, Give me but such a portion as his, and I desire no more.]

The Poor Man was as destitute as a human being could be—

[He wanted even the most common necessaries of life. In addition to this, he was “full of sores” from head to foot; without medical aid to cure them, or even a friendly hand to bind them up; so that “the very dogs came and licked them.” Unable to walk, he was carried, and, as if no man cared what became of him, was cast at the Rich Man’s gate, to gather a scanty and precarious subsistence from the crumbs which fell from his table. Thus destitute of food, of health, of friends, a very outcast from society, he protracted a wretched existence, till death relieved him of his sorrows.

Who would have thought that these two men were of the same species, or that, if they were, a just and merciful God should put such a difference between them?]

But our minds will be reconciled to this seeming inequality of state, if we survey,

  II.      Their still more different conditions in the invisible world—

The Rich Man was reduced to a state of deserved misery—

[We read not of any enormous crimes that he committed; and therefore we cannot justly impute any to him. His elegant clothing and costly fare were not in themselves sinful, provided they were such as were suited to his station in life. That which constituted his guilt in the sight of God was, that his heart was set upon them; that he sought his happiness in them rather than in God; and that he lived solely for himself, to the neglect of those, whose necessities he should have delighted to relieve. And behold, what fearful punishment this iniquity brought upon him! His career of sin was soon terminated; and nothing of all his happiness remained to him but the guilt which he had contracted by it. He was buried indeed in a sumptuous manner; but what pleasure could he receive from funeral processions, sepulchral monuments, or flattering inscriptions? Alas! his body was insensible of the honours paid to it, and his soul was enduring unutterable anguish in the flames of hell. He prayed indeed, but his prayer was now too late. Had he called upon God when he was on earth, he might have obtained all the glory of heaven: but now he was refused, though he asked no more than a momentary mitigation of his pain. He begged that a messenger might be sent to warn and to convince his five surviving brethren, who were walking securely in his delusive steps: but neither could this be granted him; nor indeed would it have been of any use to those who disregarded the testimony of the sacred records. Instead of finding any relief, he was upbraided with his having sought an earthly portion, while he neglected those things which were to endure for ever; the remembrance of which folly could not but greatly aggravate his misery. Ah! how altered now his state, from honour to ignominy, from pleasure to pain, from affluence to extremest want!]

The Poor Man, on the contrary, was raised to a state of unspeakable felicity—

[As death put a speedy period to the enjoyments of the one, so it soon also terminated the sorrows of the other. Nothing is spoken of the burial of the Poor Man; he was carried unnoticed, unregretted, to the silent grave; or rather, his fellow-creatures probably rejoiced that they were rid of a public nuisance. Not but that he was honoured in his death; for though disregarded by men, he was attended by angels, who gladly received his departing spirit, and bore it on their wings to the regions of light and glory. Let our eyes now follow him to his blest abode: behold, he, who once had scarcely enough to satisfy the cravings of nature, is now sitting next to Abraham himself at the heavenly banquet; while the man who had “fared sumptuously every day” on earth, has not so much as a drop of water to cool his tongue! Nothing now remains to him of all his former sorrows, except indeed their sanctifying influence upon his soul. Now he has the good things which he sought on earth, the things in which alone he found delight. The enjoyment of the Divine presence was then his only consolation; and now it is his abiding, his ever-blessed portion.

Now let us contrast the two; and we shall confess that Lazarus with all his penury was, on the whole, an object of envy; while the Rich Man with all his indulgences was, on the whole, an object of the deepest commiseration.]

  Let us LEARN from hence,

  1.      How vain are riches without grace!

[What could the Rich Man’s wealth procure him in this life? Nothing but food and raiment: nor were his delicacies more sweet to him, than to the cottager his homely meal. His riches could not ward off for a moment the stroke of death: much less could they “profit him in the day of wrath.” They served only to witness against him, and to “prey upon his flesh like fire.” Let not any then envy the great and gay; but rather seek to be rich in grace, and happy in the enjoyment of their God.]

  2.      What consolation will religion afford under the severest trials!

[Though Lazarus appeared so destitute, he doubtless had his comforts as well as his sorrows. He would console himself with such reflections as these: ‘I have no earthly treasures; but I have treasures laid up for me in heaven: I am diseased in body; but my soul flourishes in health and vigour: I am scantily supported with refuse crumbs; but I have meat to eat which the world knows not of: I am without a mortal friend to minister unto me; but God is my friend, and angels are my ministering servants: I have nothing that I can call my own in this life; but I have all the glory of heaven in the life to come.’ Yes, thousands of such considerations would raise his drooping spirits, and often render him happier than all the gratifications of sense could possibly have made him. And all who possess real religion in their hearts shall find it as conducive to their happiness in this life, as it is to their eternal felicity.]

  3.      How earnestly we should improve our time in preparation for eternity!

[Whether we be in prosperity or in affliction, we are hastening to the grave: the whole of this life is but as a dream: death will soon terminate our present joys or sorrows: and our condition in the future world will depend entirely on the manner in which we have lived in this state of probation. God has drawn aside for a moment the veil of the invisible world; and shewn us what we shall all be in a little time: yes; all of us shall be banquetting in heaven, or agonizing with inexpressible, unintermitted anguish in hell; and in whichever state we be, all transition from it will be prevented by an “impassable gulf.” Let us endeavour to realize these awful truths. Let us believe what the Scriptures have told us respecting the issue of a worldly life. Let us pity those who, like the five brethren, are hastening in the delusive paths of ease and pleasure to the place of torment. And let us live now, as we shall wish we had lived, when our state shall be for ever fixed.]

MDL

THE HOPELESS STATE OF THOSE WHO DISREGARD THE SCRIPTURES

  Luke 16:29–31.

Abraham saith unto him, They have Moses and the prophets: let them hear them. And he said, Nay, father Abraham: but if one went unto them from the dead, they will repent. And he said unto him, If they hear not Moses and the prophets, neither will they be persuaded though one rose from the dead.

IT is painful to reflect how men follow the footsteps of their forefathers, without ever seriously inquiring whither they tend. If we examine the records of those who have gone before us, we find that, for the most part, they lived to themselves, rather than unto God. “This their way was their folly; yet their posterity approve their saying,” and, like their predecessors, rush forward thoughtlessly to their own destruction. A very striking illustration of this is given us by one who was himself a spectator of the fact which he recordsb. A flock of sheep, whilst going over a bridge, were frightened; and one of them jumped over the side of the bridge: the rest, imagining that he who led the way was safe and happy, followed in succession; and were all carried down a rapid river, and involved in one common, but unsuspected, ruin. Thus the different generations of men pass away; and each surviving race, concluding of course that those who went before are happy, follow the same fatal track, till it is too late to remedy their error.

The passage before us will illustrate this. It is part of a parable, wherein our Lord represents a rich man as living in luxurious indolence, till he is surprised by death, and made to feel the wrath of an avenging God. He had left his riches among five surviving brethren, who were all walking in his delusive steps, without ever once considering in what they would issue. The Rich Man, unable to prevail for even a drop of water to cool his tongue, requests, that if Lazarus may not be sent to him to mitigate his torment, he may be sent to his brethren to warn them of the danger in which they were, and to guard them against a continuance in their fatal security. But neither could this be granted: Abraham tells him, that they bad the Scriptures in their hands; and that, if they would not attend to them, any message from the dead would be of no avail.

From this solemn declaration we shall take occasion to shew,

  I.      The use and office of the Holy Scriptures—

This is plainly intimated in our text. The Rich Man had solicited that Lazarus might be sent to warn his brethren, lest they also should come into that place of torment. The reply was, that they had the Scriptures, and should attend to them: whence it appears that,

The use of the Scriptures is to guide men to heaven—

[They are intended to shew us the way thither, and to guard us against every erroneous path — — — This they do with the utmost plainness and fidelity; insomuch that, if studied with diligence and prayer, they will assuredly “make us wise unto salvation through faith that is in Christ Jesus.” — — — There certainly are passages in them difficult to be understood: but the great and essential truths are stated in so clear a manner, that he who runs may read them. Who that searches the Scriptures can doubt the issue of a carnal and worldly life? “To be carnally-minded is death.” Or who can doubt the acceptance of a sinner that humbles himself before God, and flees to Christ for refuge? Will it be found that any one was ever cast out, who came unto God through Christ? In a word, there is no instruction wanted, which is not contained in the sacred volume, and conveyed too in the most edifying manner. Its warnings are most solemn, its invitations most earnest, its expostulations most affectionate, its promises most enlarged — — — If only we pay attention to them, we shall infallibly “be kept from the paths of the destroyer,” and have “our feet guided into the way of peace.”]

For this end they are fully sufficient—

[Nothing is wanting in them, God himself being witness — — — The Old Testament writers and the New, alike declare the sufficiency of Scripture for every end that can be desired — — — It is “the rod of God’s strength, whereby he effects his work upon the souls of men, quickening the deade, sanctifying the unclean, comforting the afflictedg, and saving the lost — — — And all that is wanting to render the word effectual, is to get it applied to our hearts by the Spirit of God: when so applied, it becomes “the power of God to the salvation of our soulsk.”]

It must be remembered, however, that whilst the Scriptures are so powerful to save those who use them aright, they declare most unequivocally,

  II.      The hopeless state of those who disregard them—

The Rich Man imagined, that, if some new method were used for the conversion of his brethren, it would be successful; but Abraham informed him, that, where the Scriptures were ineffectual, not even a messenger from the dead would be of any avail;

  1.      To convince the unbelieving—

[Though a messenger from the dead might be instrumental to awaken the attention of a person to the Scriptures, he could not convince him of any one truth contained in them. For what could he say that is not contained in the Scriptures? He could only affirm, that the truth of what they declared was now ascertained and felt by him, and placed beyond the reach of doubt. But this has been already declared by all the inspired writers, who in successive ages sealed the truth with their blood. Besides, the Scriptures corroborate their testimony by a thousand other proofs, which a person coining from the dead could not supply: and consequently, he who rejects the weightier evidence, would not be likely to be convinced by that which would he comparatively light. But the experiment has been made. Lazarus was raised from the dead: but many who saw him after his restoration to life, so far from being convinced by the miracle, sought to put him to death, lest a conviction should be wrought by it in the minds of others. Moreover, when our Lord rose from the dead, the soldiers, who guarded his tomb, went and announced it to the Jewish rulers: but they, instead of being suitably impressed by it, and acknowledging the truth of Christ’s Messiahship, instantly fabricated a falsehood, and bribed the soldiers to attest it; and the soldiers actually accepted the bribe, and attested the falsehood, and joined in denying the truth of Christ’s resurrection, even within an hour after they themselves had beheld it: so little power has any sight, however terrific or unquestionable, to convince a mind that is biassed by prejudice, and blinded by the devil.]

  2.      To convert the impenitent—

[The sight of a person clothed with the splendour of heaven or the terrors of hell, would surprise and alarm; but it would never convert a soul. The same lusts that counteract the influence of the written word, would soon efface the impressions which any such spectacle might produce. The love of sin would still remain as strong as ever; and a desire to defer to a more convenient season that work, to which men are so radically averse. The effect of such a sight might be strong at the time; but it would gradually wear away; and probably ere long become a subject of derision. We know how frequently such declensions are found after a person has been alarmed by some awful providence or some awakening discourse: we know also how the Israelites “forgat the Lord at the Red Sea, even at the Red Sea:” and we are well assured, that they who can withstand the voice of God in his word, would equally withstand the voice of a fellow-creature, whether he should come down from heaven, or ascend from hell. Even if heaven and hell were opened to their view, the impression would be only transient; for, to convert a soul, is the work of God; and his power only can effect itm.]

  We may LEARN from hence,

  1.      In what an awful condition are the impenitent hearers of the Gospel!

[Many hear the Gospel, and approve it, who yet are never truly converted by it, never stirred up to flee from the wrath to come, never quickened to lay hold on eternal life: religion never becomes the one business of their lives: they never engage in it as the voluptuary in his pleasures, or as the worldling in his pursuits: they may go on in a round of observances; but they want the life and power of godliness; their religion is destitute of zest, and earnestness, and uniformity — — — Now these persons withstand the most powerful engine which God himself employs for the conversion of the world. If they had never heard the sound of the Gospel, there might be hope that they would submit to it as soon as it should reach their ears: but they have heard it, and continue to resist its power, or to yield to it only a feigned and limited obedience. Let such persons consider the warning given them by St. James: for, whilst they are “hearers only, and not doers, of the law, they fearfully deceive their own souls: it is the doer of it only, that shall be blessed in his deeds.” — — — Let us then examine what effects the Gospel produces upon us; let us see what conformity there is in our spirit and conduct to the examples of Christ and his Apostles: it is not by a mere outward morality that we must judge of ourselves, but by the spirituality of our minds, and the heaven-liness of our lives. It is to this, that “Moses, and the Prophets” invite us; and, if we “hear them” not to this end, we hear them altogether in vain.]

  2.      How inexcusable are they who will not hear the Gospel!

[Various are the grounds on which men slight the everlasting Gospel: some think it too early in life to pay any attention to it; others are too busy; others take up a prejudice against it; others are deterred by the fear of man. But what would they say to us, who are now fixed in their eternal state, if they were permitted to come and declare their minds? Would the blest inhabitant of heaven tell us, that his reward is too small a compensation for his labour, and that he regrets having paid so much attention to the concerns of his soul? Or would the wretched companion of devils and damned spirits represent his sufferings as unworthy to be regarded, and tell us that we need give ourselves no trouble to escape them? No: whether it should be the Rich Man from hell, or Lazarus from heaven, that should come to us, his testimony would be, “The fear of the Lord, that is wisdom, and to depart from evil, that is understanding.” Beware therefore, brethren, lest you suffer any thing to divert your attention from the Gospel of Christ. Be thankful that it is not yet too late for you to lift up your voice in prayer to God. Read the Scriptures, with prayer for the teachings of God’s Spirit, and improve every opportunity of hearing them explained to you in public: they are given you as “a light shining in a dark place;” and it becomes you to “take heed to them” without delay. With our Lord, therefore, I say, “Search the Scriptures;” or, in the words of our text, “You have Moses and the Prophets, HEAR THEM.”]

  3.      What cause of thankfulness have they who have heard it with effect!

[This is a mercy to you from God, the richest mercy that God himself could bestow. It is God alone can “give us an understanding, that we may know him that is true:” and if he had not opened your understandings, you would still have been as blind as ever. Know then to whom you are indebted: and let it be the labour of your lives to express a just sense of the obligations conferred upon you. But how shall you do this to the best purpose? I answer, Look around you, and see how many there are regardless of the Scriptures, and of the state to which they are hastening. Unhappy creatures! they have many friends or relatives that would gladly come from heaven or from hell to warn them: but no such intercourse can be allowed. They have the Scriptures, both of the Old and New Testament; and if they disregard these, no other means of salvation will be afforded them. But it is not prohibited to living saints to warn them: you may have access to them as often as you please, and even a more favourable access, than a disembodied spirit could have. To you they may listen without any terror or dismay. Improve then the opportunity that is afforded you. “Freely ye have received, freely give.” It is not for yourselves only that God has given you light, it is for others also; that you may put it on a candlestick, and give light to all around you. You have some brethren or friends; go to them as an angel of light: and may God succeed your endeavours, to the salvation of many souls!]

MDLI

THE IMPORTANCE OF FAITH

  Luke 17:5, 6.

And the Apostles said unto the Lord, Increase our faith. And the Lord said, If ye had faith as a grain of mustard-seed, ye might say unto this sycamine-tree, Be thou plucked up by the root, and be thou planted in the sea: and it should obey you.

THE Gospel is truly “a doctrine according to godliness:” its precepts are as much superior to heathen morals, as its doctrines are to the heathen mythology. The forgiveness of injuries is required of the followers of Christ, to an extent that unassisted reason would have deemed neither practicable nor desirable. Our Lord told his Disciples, that they must not only forgive any occasional offence, but forgive it, however often it might be committed; provided the offender acknowledged his fault, and professed a determination to amend it. This seemed to them “an hard saying,” and a requisition which far exceeded the powers of human nature to comply with: they therefore entreated him to “increase their faith.” Now such a petition, so introduced, appears absurd: but it was, in reality, most judicious. In proof of this we shall shew,

  I.      The reason of it—

At first sight we are ready to think that they should have prayed for an increase of patience or of love; since those graces appear far more intimately connected with the forgiveness of injuries than faith: but they were correct in their judgment, and right in their petition: for, respecting faith, it must be said,

  1.      It is the root of all acceptable obedience—

[We may perform works that shall appear good, though we have no faith; but none that are really good: for, in order to be good and acceptable to God, they must flow from a principle of love to God; they must also be performed with a readiness of mind, as to the Lord: and with an unfeigned desire that he may be glorified by them. But whence can we obtain this principle? or how can we act in such a manner, or for such an end, if we have not been led by faith into a view of his glorious character, and to the knowledge of the obligations we owe him in Christ Jesus? We might as well expect to find fruit on a tree that has no root, as such actions without an humble and lively faith. Our Lord himself tells us, that “without him,” that is, without an union with him by faith, “we can do nothing:” and St. Paul tells us, that “without faith it is impossible to please God.” The Thirteenth Article of our Church also confirms the same in the most express terms. Indeed all holy actions and affections are called, “the fruits of the Spirit:” but it is by faith only that we obtain the Spirit: consequently, they must all be traced to faith, as the proper root from whence they spring.]

  2.      It is particularly influential in the production of a forgiving spirit—

[Till we know what we ourselves merit before God, and what mercy is offered to us in the Gospel of his Son, we shall be disposed to resent an injury that is done to us: at least, if we abstain from any vindictive acts, we shall feel an inward corroding of spirit, when the remembrance of the injury occurs to our minds. But let a person have a just view of redeeming love, and it will soon calm all his angry passions: when pained with the recollection of the evil treatment he has received, he will call to mind his own conduct towards God: when disposed to complain of others, he will think what reason he has given to God to complain of him: and when called upon to exercise forgiveness, he will bear in mind what mercy he himself has exercised at the hands of God. This, I say, is the necessary fruit of faith: for, “having been forgiven ten thousand talents, can he take a fellow-creature by the throat for a few pence?” No: “having been forgiven much, he will love much.”]

Having on these grounds presented to their Lord a petition for an increase of faith, he approved of their petition, and proceeded instantly to mark,

  II.      The importance of it—

Two things he intimates to them;

  1.      That faith was an irresistible principle—

[What could convey an idea of difficulty more than the plucking up of a sycamore-tree by the roots, and planting it steadfastly in the tempestuous ocean? yet our Lord told them, that faith would be able to effect even that; and, consequently, it could pluck up by the roots their most inveterate resentments, and establish their minds even in the midst of the most tumultuous scenes. Accordingly we find that faith has done all these things: and what it has done for others, it can, and shall, do for us. Indeed, it brings, if we may so express ourselves, a kind of omnipotence into the soul, inasmuch as it interests Omnipotence in our behalf: and God himself says concerning it, “All things are possible to him that believeth.” Nor is this true only of faith in its most enlarged measure, and its strongest exercises: if it exist only in a small measure, it shall operate nevertheless to the production of the greatest good. Doubtless its effects will be proportioned to the measure of its existence in the soul: but still its operation will be exceeding powerful, even though it be small “as a grain of mustard-seed;” for the weakest faith, if genuine, unites us to Christ, and makes us partakers of all his fulness, even as the branch of a vine participates all the virtue of the stock and root. Moreover the smallest faith brings the Holy Spirit into the soul, and secures to us his almighty operations as far as they shall be necessary for our welfare. It also interests us in all the promises; every one of which shall be fulfilled to us in their season. Though therefore strong faith will bring more glory to God, the weakest faith shall ultimately prevail to the saving of our souls.]

  2.      That they had done well in asking it at his hands—

[Our Lord did not decline the honour which they offered him. On many occasions they had asked of him what none but God could bestow: and, had he not been God, as well as man, he would have rectified their error, and taught them to pray only and exclusively to his heavenly Father. When John mistook an angel for the Deity, and “fell at his feet to worship him, the angel forbad him, saying, See thou do it not: I am thy fellow-servant: worship God.” So our Lord himself, when a certain lawyer, who conceived of him only as a man, gave him a title due only to God, reproved him, saying, “Why callest thou me good? there is none good but One, that is God.” But here he so commended the subject of their petition as manifestly to intimate his approbation of the petition itself. In like manner, when Paul, some years afterwards, prayed to him for the removal of the thorn in his flesh, Jesus answered him, “My grace is sufficient for thee: thereby leaving no room for doubt but that we may address our prayers to him, and that “he will fulfil all our petitions.” “Do we then need faith; or, possessing it already in a small degree, do we need to have it strengthened and increased?” let us remember, that “whatsoever we shall ask of him, or of the Father in his name, that will HE do, that the Father may be glorified in the Son.” He has “all fulness treasured up in him;” yea, “in him dwelleth all the fulness of the Godhead bodily.” and “out of his fulness shall we all receive, even grace for grace.” As repentance is his gift, so is faith also his giftg: wherever it exists, it is He who has wrought it in the heart; for he is both “the Author and the Finisher of iti.” Let us then from day to day present to him the petition in our text, “Lord, increase our faith.”]

  Now from this subject we may clearly LEARN,

  1.      The true order of Christian duties—

[The Apostles asked for faith in order to produce in them a suitable practice: and this is what we also must do: we must not set ourselves, as many ignorantly do, first to perform good works, in order that they may serve as a warrant for believing in Christ: but we must believe in him, in order that we may be enabled to perform good words to his honour and glory. This may appear an unnecessary distinction; but it is of infinite importance: it lies at the very foundation of all our hopes, and of all our comforts. If we attempt to reverse this order, we shall be like persons who should prepare a superstructure without laying a foundation, or expect fruit from a tree that had no root. The Scripture is very express on this subject: we must lay hold on the promises first, and then make use of them for the purifying of our souls: we must first behold the glory of the Lord in the Gospel, and then by virtue of that sight be changed into his imagel.]

  2.      The proper tendency of faith—

[Why did the Apostles ask for faith? Was it to set aside the duties that had been just inculcated? No: it was, that they might be able to practise them. Perverse people will, though instructed to the contrary ten thousand times, represent the duty of faith as having a licentious tendency: but look into the Scriptures, and see how it wrought on the saints of old: or look to the fruits that are uniformly ascribed to it in the Scriptures: Is it not “by faith that we overcome the world?” Is it not also represented as “working by love” and “purifying the heart?” Perhaps it may be thought to bring us to duties in the first instance, and to set us above them afterwards. But behold its operation in its more advanced state; and hear what St. Paul says of the Thessalonian Church; “We are bound to thank God always for you, brethren, as it is meet, because that your faith groweth exceedingly, and (what? you are therefore above attending to good works? No: but) the charity of every one of you all towards each other aboundeth.” Know then, that the prejudice which so generally obtains both against the grace and the doctrine of faith, is without any just foundation: and that, though a counterfeit grace will produce only a semblance of fruit, a living faith will uniformly operate to the production of good works.]

  3.      The folly of calling ourselves believers, whilst we exercise an unforgiving spirit—

[It must be confessed, that many will pretend to faith, who yet indulge very unhallowed dispositions: they are proud, and wrathful, and vindictive; if not to the same extent as others, yet sufficiently to shew, that they are yet unsanctified and unrenewed. And what shall we say to such persons? Shall we encourage them to think that these tempers are to be regarded only as the infirmities of saints? No, in truth: “they are not the spots of God’s children,” but the proper character of the devil’s. The criterion given of his people is universal and infallible; “By their fruits ye shall know them: a corrupt tree cannot bring forth good fruit, nor a good tree bad fruit:” therefore our Lord repeats the admonition, “By their fruits ye shall know them.” Excuse not then yourselves, ye morose, quarrelsome, fretful, unforgiving people; for ye are trees that shall be “cut down and cast into the fireo:” ye are “trees, whose fruit withereth, without fruit, twice dead, plucked up by the roots; for whom is reserved the blackness of darkness for ever.” Talk not of grace: for grace, that is not effectual, is no grace; and faith, that produces not holy tempers, is no better than the faith of devilsq. If you complain, that you cannot overcome your tempers; I would say, Set about it in the right way. You make resolutions perhaps; and break them as soon as made: but go rather and exercise faith on God, and on his great and precious promises: go and contemplate the incomprehensible love of Christ in dying for you: go and sprinkle his blood upon your conscience, and get a sense of his pardoning love upon your soul: Go, I say, and get your faith increased, and exercised; and you shall no longer have to complain of want of power to do the will of God: let him “perfect that which is lacking in your faith;” and you will then be enabled to perfect that which is lacking in your practice: “through him strengthening you, you will be able to do all things.”]

MDLII

THE OBEDIENT SERVANT

  Luke 17:10.

So likewise ye, when ye shall have done all those things which are commanded you, say, We are unprofitable servants: we have done that which was our duty to do.

PRIDE is deeply rooted in the heart of man. It was that which first instigated him to disobedience; he wished to be as God. Since his fall it leads him openly to cast off his allegiance to the Supreme Being, and to become a god unto himself, independent, self-seeking, and self-sufficient. This principle operates even in the renewed mind, and endangers the acceptance of our persons and services. Our Lord frequently cautioned his Disciples against it. He had just inculcated the arduous duty of forgiving injuriesc, and had assured them that, however difficult it might be, faith would enable them to fulfil it; but, aware that such obedience might serve as an occasion for pride and vain-glory, he now teaches them, by a just comparisone, what thoughts they should ever entertain even of their best services. We shall consider,

  I.      The comparison—

The extent of God’s authority over us is not sufficiently considered. There is no slave so much at his master’s disposal as we are at God’s. The Jews exercised a most despotic power over their servants—

[Some of the servants among the Jews were captives taken in war: others were slaves bought with money. Over these, their master had unlimited authority. They were regarded by him as his stock, and, like his cattle, were transmitted to his children as a part of their inheritance. They were employed in all kinds of services: nor did their master esteem himself indebted to them for any services they might perform. This was perfectly well known to those whom our Lord addressed. Perhaps many of his hearers had servants whom they so treated. Hence our Lord appealed to them respecting the truth of his statement.]

But God has an infinitely higher claim to our services—

[He originally formed us in the womb. We have not a faculty which we did not receive from him. This gives him an entire right over us. He, upon this very ground, has an unlimited authority over the greatest monarch, as much as over the meanest slavei. He has preserved us every moment since our first existence in the world. However he may have made use of second causes, he has been “the author of every blessing” we have enjoyed. The beasts are not so dependent on their owner as we on him. On this ground he claimed the homage of his people of old, and may justly demand our utmost exertions in his service. He moreover has bought us with a price: he has paid down a sum which exceeds all calculation. Silver and gold were insufficient for the cost: nothing would suffice but the blood of his only dear Son. Behold, he withheld not the mighty ransom. He delivered up his Son for us allm. And has not this given him a right over us? Can we say in any respect that “we are our own?” or, is not the Apostle’s inference just, That we should therefore glorify him with our bodies and our spirits which are his?]

Hence it is evident that we can never confer an obligation upon him—

Even hired servants do not confer an obligation by the services they render. Much less do they, who belong to their master as his purchased possession. Least of all can we make GOD our debtor. We can do no more than what is our absolute duty to do. Works of supererogation exist only in the conceits of blind superstitious papists. The idea of performing them is arrogant in the extreme. None can entertain it in their minds without involving their souls in utter ruin. I he point is decided for us by the voice of inspiration.]

The justness of the comparison being made to appear, we proceed to consider,

  II.      The command grounded upon it—

The injunction in the text is manifestly grounded on the preceding comparison. It imports,

  1.      That we should not be puffed up with a conceit of our high attainments—

[There is no notice taken of our manifold defects. It is supposed that we actually do all that is commanded us; yet even on that supposition we have nothing to boast of. However perfect our obedience were in all other respects, pride would at once debase it all: God will have no flesh to glory in his presence. The very angels, who never fell, are constrained to give all the glory to God. The Seraphim around the throne veil their faces and their feet as unworthy to behold or to serve their Makerq; and the glorified saints cast their crowns at the feet of Jesus, ascribing all their happiness to him alone. Sinful man therefore can never have whereof to glory before God. His zeal and holiness can be of no account with God if once they be made the grounds of his confidence. God, so far from approving such a proud boaster, would abhor him, and would surely abase him in the day of judgmentt.]

  2.      That we should be humbled under a sense of our unprofitableness—

[It is not possible that our works should profit God”. Nothing that we can do can render him more happy or more gloriousx. We should live and act under a sense of this. The Apostles themselves were directed to consider their best works as worthless. Indeed, the truly enlightened in all ages have judged thus of themselves. Job abhorred himself in dust and ashesz. Isaiah seemed to himself like a poor leper, at the very moment that he was favoured with a heavenly vision. Paul accounted himself “less than the least of all saints,” yea, the very “chief of sinnersb.” In this light should we continually view our best performances, and acknowledge that “our very righteousnesses are as filthy rags.”]

  ADDRESS—

  1.      Those who are looking for acceptance through their own works—

[How manifestly is your spirit contrary to that which the Gospel recommends! You are endeavouring to establish a righteousness of your own: you not only think to compensate for your sins, but to have a degree of merit sufficient to purchase heaven. Perhaps you profess only to rely on your works in part; but in whatever degree you expect them to weigh, you so far make God your debtor. Hear, I pray you, the voice of Christ in the text. Renounce from henceforth all self-righteousness, and self-dependence, and learn to say with the great Apostle, “I count all things but dung for the knowledge of Christ.”]

  2.      Those, who, professing to trust in Christ, are indulging self-complacency—

[It is inexpressibly difficult to maintain a truly humble spirit. Pride will rise in spite of our better judgment, and often operate when we are least aware of it. Our love of man’s applause too often appears even under the garb of humility. Let us guard against self-deceit. God sees through the veil of our hypocrisy, and will leave us to feel the sad effects of our corruption: he has warned us plainly of our danger. “Let him therefore who thinketh that he stands, take heed lest he fallf:” let him “not be high-minded, but fear.”]

  3.      Those who are dejected because of their unprofitableness—

[It is well to be humbled under a sense of our infirmities; but the feeling of them is an effect of divine grace. Our contrition therefore should be tempered with thankfulness. Let us not forget that such a state of mind is approved of God. Instead of desponding, let us cleave more steadfastly to Christ. The viler we are in our own eyes, the more precious let him be to us. Thus will he increase, as we decreasei; and we ourselves shall be exalted in proportion to our self-abasement. Let us in the meantime do all that we can to serve him. If we cannot profit him by fulfilling his commands, we may please him. Let that be our constant ambition. Then, though we have no claim upon him for a reward, he will requite our services; nor shall the smallest attempt to honour him be overlookedm.]

MDLIII

THE TEN LEPERS HEALED

  Luke 17:17, 18.

And Jesus answering, said, Were there not ten cleansed? but where are the nine? There are not found that returned to give glory to God, save this stranger.

AS the miracles of our Lord were greatly diversified, so were the effects produced by them. Sometimes they were regarded with stupid indifference; at other times they were made effectual to the conversion of sinners: we have an instance of both in the history before us—

  I.      Consider the various circumstances mentioned in the context—

The leprosy, though little known amongst us, was very common in Judæa: ten persons infected with it made application to Jesus for relief—

[Jesus had just been refused admission into a Samaritan village. On his entrance into another village the lepers saw him. How graciously was the bigotry of the Samaritans overruled for good! Had they used the common rights of hospitality, perhaps the lepers might never have had the opportunity that was now afforded them. It was not permitted to lepers to approach even their dearest friends. They therefore “stood afar off,” crying earnestly for relief. A sense of need will make us importunate in our supplications. But, alas! the generality are far more anxious for the removal of bodily disorders, than of spiritual maladies. Happy were it for us, if our fervour were most expressed in the concerns which most demand it!]

Jesus instantly vouchsafed a gracious answer to their petition—

[He did not indeed pronounce them whole, or even promise to make them so. He only ordered them to go to the priests, the appointed judges of leprosy. This however amounted to a virtual promise of healing, unless he intended only to mock and deride their misery. And it answered many valuable and important purposes. It served as a test of their faith and obedience. Their instant departure would prevent any combination to discredit the miracle. It would make the priests themselves to attest its reality, and might lead them to receive him as the promised Messiah. In obedience to his command, the lepers went, expecting a cure: nor were any of them disappointed of their hope. In going, they were restored by the almighty power of Jesus; and they felt in themselves infallible tokens of perfect health.]

The effects however produced upon them were not alike in all—

[Nine of them prosecuted their journey mindful only of their own comfort. Having obtained all that they wished, they forgat their Benefactor, nor ever thought of paying the debt which gratitude demanded. One, however, was more sensible of the obligations conferred upon him, and burned with a desire to acknowledge the mercies he had received. Returning instantly, he prostrated himself at the feet of Jesus. With heartfelt gratitude he glorified God as the author of his mercy, and gave thanks to Jesus, as the instrument by whom it was sent. Nor was he less ardent in his thanksgivings, than he had before been importunate in his prayers.]

To open these more minutely, we shall,

  II.      Make some reflections on the text in particular—

The first reflection which naturally arises from the text is,

  1.      What ingratitude is there in the human heart!

[We are amazed at the conduct of the ungrateful lepers. We are ready to suppose that nothing could induce us to act like them. Yet we may see in them a true picture of the world at large. How many temporal mercies have we experienced through our whole lives! What continuance of health, or deliverances from sickness! What freedom from want, or relief in the midst of it! What comfort in the society of our friends and relatives! Yet how little have we thought of him, who bestowed these blessings! How many spiritual mercies too have we received from God! What provision has been made for the healing of our souls! The Son of God himself has suffered, that he might “heal us by his stripes”: and offers of pardon and salvation have been proclaimed to us in his name; Yea, we have been promised a deliverance from the leprosy of sin, and have been entreated to become children and heirs of God. Are not these mercies which demand our gratitude? Yet what returns have we made to our adorable Benefactor? May not God complain of us as he did of the ungrateful Jews? Let us then abase ourselves before God under a sense of our vilenessf; nor let us justify our conduct from the example of the world. Who does not commend the singularity of the grateful leper? Who does not admire the singularity of Noah among the antediluvians, and of Lot in Sodom? Let us then dare to be singular in loving and adoring our Benefactor. Let a sense of gratitude far outweigh the fear of man. Then, though the world despise us, we shall have the testimony of a good conscience; and “our record shall be on high” in the day of the Lord Jesus.]

  2.      How often do they, who enjoy the greatest advantages, make the least improvement of them!

[The nine ungrateful lepers were, by profession, the Lord’s people. They had been instructed out of the law by God’s appointed ministers. The wonderful works which had been wrought for their nation could not be unknown to them. The examples of David and other eminent saints had been set before them: they therefore could not but know much of God’s will respecting them. The poor “Samaritan,” on the contrary, was a “stranger” to God’s covenant. The prejudices of his nation forbad all intercourse with the Jews. By this means he was cut off from all opportunities of instruction: yet he returned to glorify his God, while all the Jews overlooked the mercy vouchsafed unto them. And are there not many amongst ourselves, who are far from improving their spiritual advantages? Are we not surpassed in virtue by many who never enjoyed our privileges? Are there not many illiterate and obscure persons whose hearts overflow with gratitude, while ours are as insensible as a stone? Let us remember that God expects from us according to the means of improvement he has afforded us; and let us labour to yield fruit suited to the culture bestowed upon usi.]

  3.      How plain is our duty both under a need, and after the receipt, of divine mercies!

[The lepers could not possibly have adopted a wiser measure than they did: they were persuaded of Christ’s power to help: and they sought help at his hands. And is not Jesus as mighty now as in the days of his flesh? Will not the diseases of the soul, as well as of the body, yield to his commands? Has he not encouraged us by many express promises of mercy? Let us then, like the lepers, cry, “Jesus, Master, have mercy on us”; nor let us cease from our importunity till we have prevailed: but, if we have received answers of peace, let us be thankful for them. Justly did Jesus express his wonder at not seeing the other nine; much more will he if we should forget to pay him our tribute of praise. Waiting for our approaches, he says, “Where are they?” Let him then see us daily prostrating ourselves before him. Let us be earnest in our thanksgivings, as well as in our prayers. Let us often consider how we may best express our sense of his goodness. In his strength let us go and shew ourselves to the world. Let us compel his very enemies to acknowledge his workm, and constrain them by our lives to confess the efficacy of his grace. Thus shall we most acceptably honour him on earth, and ere long be exalted to magnify his name in heaven.]

MDLIV

SUDDENNESS OF CHRIST’S SECOND COMING

  Luke 17:26–30.

As it was in the days of Noe, so shall it be also in the days of the Son of Man. They did eat, they drank, they married wives, they were given in marriage, until the day that Noe entered into the ark, and the flood came, and destroyed them all. Likewise also as it was in the days of Lot; they did eat, they drank, they bought, they sold, they planted, they builded; but the same day that Lot went out of Sodom it rained fire and brimstone from heaven, and destroyed them all. Even thus shall it be in the day when the Son of Man is revealed.

WE cannot be too often reminded, that religion is not a matter of speculation, but of practice. The replies which our Lord constantly made to speculative or curious inquiries, leads us to this remark. He always endeavoured to turn the mind inwards, and to make every question that was put to him subservient to the spiritual welfare of his hearers. The Pharisees, ever deceiving themselves with the expectation of a temporal Messiah, asked him, “When the kingdom of God should come?” He told them, that the Messiah’s kingdom was not to be an outward and temporal one, such as they looked for, but an inward and spiritual kingdom, such as he himself was now establishing in the hearts of men. But as the nation at large would reject him, he warned his hearers, that the Son of Man should again come, even before that present generation should have passed away; that, when he did come, he would find them as supine and careless as they were at that moment; and that, unless they repented, his coming would issue in their utter destruction.

This seems to be the obvious import of the words. But, as the same expressions are used in a subsequent discourse, where they are blended with others relating to the day of judgment, we shall not confine them to the destruction of Jerusalem by the Romans, but take them as declaring in general,

  I.      The state of mankind at large—

We are here told what was their state in the days of old—

[In the days of Noah and of Lot the great mass of mankind were in a state of carnal enjoyment, of criminal security, and of contemptuous unbelief.

Their business and their pleasures altogether engrossed their minds: ‘they ate and drank, and formed connexions, and got fortunes, and built houses, and planted grounds, and consulted their own happiness and comfort in the way they liked best.’ This was their entire employment, and the great object of their lives: if they could but make themselves happy and comfortable in their respective stations, it was all they cared for.

Had they pursued these things in subserviency to higher and better things, there would have been no blame imputed to them: for, the eating, and drinking, and marrying, and buying, and selling, and planting, and building, were not wrong in themselves: but the evil of this state consisted in its being their chief, if not their only, occupation. Had we been told, that, in addition to these things, they wept, they fasted, they prayed, they turned to God, and served the Lord with their whole hearts, we should not have grudged them one atom of their enjoyments, or have thought the worse of them for their worldly occupations. But God was not in all their thoughts; eternity was hid from their view; the things of time and sense engaged their whole attention: they took for granted that they had nothing to fear from the hands of God, and therefore they were under no anxiety to obtain his favour. In a word, they regarded their bodily welfare, but had no concern at all about their souls.

But this security of theirs did not proceed from ignorance: the antediluvians were taught by Noah, for one hundred and twenty years together, that God would punish their supineness, that he would punish it too by a deluge that should overwhelm the whole earth. Moreover, the ark was gradually prepared in their sight; so that at least they must see that the preacher believed his own declarations. In like manner, the inhabitants of Sodom were warned by Lot, who “vexed his righteous soul from day to day with their unlawful deeds.” But, as Noah was doubtless regarded as little better than a maniac, so, Lot’s words, we are told, appeared, even to his own relatives, as idle tales; “he seemed as one that mocked unto his sons-in-law.” This it was that chiefly aggravated the guilt of the persons referred to: they were called, but they would not answer; they were warned, but they would not hear: they cast God’s words behind them, and set at nought all his threatenings, and poured contempt upon all his messages of love and mercy. Such was their state in the days of old.]

And similar to it will be the state of the world at the last day—

[Should we attempt to describe the state of the world at this hour, where could we find words more proper to represent it than those in the text? We may appeal to all, whether the great mass of Christians, no less than of heathens, be not divided between the two pursuits of business and pleasure? Into how many companies may you go, before you will find a person that seriously inquires, “Where is God my Maker?” We might here speak of the open sins which are every where committed without shame and without remorse: but we purposely omit the mention of any gross sin whatever, and confine ourselves to the things specified in our text as characterizing the most inoffensive part of the antediluvian world, and of the inhabitants of Sodom; because it is to the more inoffensive part of the community that we now more especially address ourselves: and we ask whether the text be not a faithful picture of them? In particular, is not serious religion held up to scorn? and are not the promoters of it considered as “the troublers of Israel?” Blessed be God, the ark is rearing in the midst of you; and there are a few who boldly protest against the impiety that prevails: but how few improve the warnings that they hear, or set themselves in earnest to flee from the wrath to come!

Nor is this picture less descriptive of those who will be alive at the day of judgment. The same carnal enjoyments will be sought then as now; the same criminal security will obtain; and the same contemptuous unbelief will decry all need of vital godliness. The people of that generation will be warned, even as you have been; and they will regard the messages of God as the dreams of gloomy superstition, or the reveries of enthusiastic folly. This state of things will continue even to the very moment that Christ shall come to judgment, precisely as it did among the antediluvians, till the flood came, and, among the inhabitants of Sodom, till the fire came down from heaven to consume them.]

This melancholy prospect renders it necessary for me to point out,

  II.      The danger of that state—

We have before observed, that the text primarily refers to the coming of Christ to destroy Jerusalem, but has a further reference also to his coming to judge the world. Agreeably to this view of it, shall be our consideration of the danger that attends the state therein described.

Consider then its danger,

  1.      To the nation—

[There is a time when Christ comes to punish nations, just as he did to punish Jerusalem. And how shall we judge of the time that he will come? I answer, then is he most likely to come, when a nation is in the state before described. That he is visiting the nations now, is a fact so clear, that no thoughtful man can entertain a doubt of it. Hitherto the showers of his wrath, which have deluged other lands, have but just sprinkled ours: but the clouds are black, and gathering thick around us: and the darkest symptom is, that, “though his hand is lifted up, we will not see it.” Consult the Scriptures, and see whether this security be not the surest forerunner of his judgments? See what was the state of Jerusalem previous to the Babylonish captivity, and say whether, whilst our state so precisely accords with it, we have not reason to tremble at the prospect of her judgments? or let the predicted fall of the mystical Babylon be taken as a ground of your decisionb. The truth is, that, amidst all the advantages which we possess for superior piety, we take the lead in an idolatrous attachment to wealth and pleasure, and in a presumptuous confidence in an arm of flesh: we may well therefore expect, that the cup which others have drunk of, shall be put into our hands; and that our superior guilt will issue in more aggravated calamitiesd.]

  2.      To individuals—

[The Lord Jesus may not in any signal manner visit men in this life; but he will infallibly call them to judgment in the world to come. For this end he will come to them, as soon as they shall have filled up the measure of their iniquities; and the same criterion which we have used in estimating the ripeness of nations for judgment, will serve us to judge of the state of individuals. God has told us, that “as fishes are taken in an evil net, and as birds are caught in a snare, so are the sons of men snared in an evil time, when it falleth suddenly upon them.” Moreover, to impress this the more strongly on our minds, he has represented a man, who, having succeeded in his temporal pursuits, congratulates himself on the prospect of many years of pleasurable enjoyment: and then he addresses that man in terms suited to the occasion; “Thou fool, this night shall thy soul be required of thee.” Here then we see a lively example of the state which is described in our text, and of the visit which the sinner receives from his offended Lord. May this awful representation never be realized in us! But let us tremble lest it should: for we are taught to expect, that “our Lord will come in a time that we look not for him, and at an hour that we are not aware:” nay more, we are assured, that, when we begin to say, “I shall have peace though I walk in the imagination of my heart, then will God’s anger and jealousy smoke against us, and he will blot out our name from under heaven.”]

  3.      To the world at large—

[The precise season of the general judgment is not known to men or angels; nor was Christ himself, as man, informed of it, at least not so informed as to have it within his commission to declare it. But we have already seen in what state the world will be at its arrival. They will be expecting the period as little as we at present are. They will have been warned respecting it by the faithful ministers of Christ; but they will not regard the admonitions that are given them: they will rather scoff, as the antediluvians and the inhabitants of Sodom did, “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. But, in the midst of all their occupations, enjoyments, projects, the trumpet shall sound, and the Judge appear in his glory. This will take place “in a moment, in the twinkling of an eyek.” “As the lightning that lighteneth out of the one part under heaven shineth unto the other part under heaven, so shall the coming of the Son of Man be.” Alas! in what a condition will millions of the human race be found! some in the commission of the grossest crimes; some ridiculing the supposed weakness of their faithful monitors; and the more innocent among them occupied in nothing better than “eating and drinking, buying and selling, planting and building, marrying and giving in marriage.” How terrible to be called to judgment in a state so unprepared! Will the suddenness of the event be any excuse for them in that day? or will it be any reason for averting or mitigating their punishment? No: it will be with them as with those mentioned in our text: “As soon as Noah entered into the ark, the flood came and destroyed them all;” and, “as soon as Lot went out of Sodom, the fire and brimstone descended and consumed them all:” so will all, that are unprepared to meet their God, be utterly and eternally destroyed. Hence the day of judgment is called, “the day of the perdition of ungodly men.” As long as we are in this world, it is “a day of acceptance, a day of salvation.n” Yes, even to the eleventh hour we are warranted to invite men to return to God, and to assure them of a favourable reception: but when death or judgment arrive, there is an end of the day of grace, and then commences the day of everlasting perdition.]

  ADDRESS—

  1.      The congregation in general—

[We would entreat every one of you to inquire, whether you are prepared to meet your God? This is no trifling question, no enthusiastic question, no party question; it is a question in which all are equally interested, the old and the young, the rich and the poor, the learned and the unlearned. And we beg leave to remind you all, that an inoffensive conduct is not sufficient to secure happiness for you in the last day. You will observe, that no gross sin is imputed to the antediluvian world, or to the inhabitants of Sodom; many of them doubtless were guilty of heinous transgressions: but the universal sin, the sin that destroyed them all, was carelessness. Say then, brethren, whether this do not characterize your state? and whether you have not reason to tremble for the judgments that shall come upon you? You are apt to promise yourselves a more convenient season for turning to God: but how many are disappointed in that hope! Suppose that, at the deluge, there were some so far wrought upon by the ministry of Noah, that they determined to follow his advice as soon as they should have finished their present business, and got more time for spiritual employments: suppose them surprised by the flood, witnessing the destruction of thousands around them, and, from an eminence to which they had fled, seeing the ark borne up by the waves in which they were shortly to be immersed; how would they wish that they had improved the day of their visitation, and fled to the ark for refuge! Thus pungent, thus fruitless, will be the remorse of millions in the day of judgment. But, blessed be God! the ark is not yet closed: it is open for all who will flee unto it: the Lord Jesus Christ never did, nor ever will, close the door against a repenting sinner: he came to seek and to save the lost; yea, he shed his blood upon the cross to save them. To every one of you then would we say, “Come my people, enter thou into thy chambers, and shut the door about thee, and hide thyself for a little moment, until the indignation be overpast.” But, if you will not hear, know of a certainty, that “your judgment lingereth not, and your damnation slumbereth notp:” for, “if God spared not the angels that sinned … nor the old world … nor Sodom; but saved Noah … and delivered Lot, he knows at this time how to deliver the godly out of temptations, and to reserve the unjust unto the day of judgment to be punished.”]

  2.      Those amongst you who make a profession of vital godliness—

[This subject may appear to some of you to be calculated to awaken sinners, but not very well suited to the edification of saints. This conceit appears to have entered into the mind of Christ’s Disciples; and to have been justly reproved by him: for, who is he that needs not such an admonition? We grant, that here are no new truths brought to our view: “you know perfectly that the day of the Lord so cometh as a thief in the night;” and that when men shall say, ‘Peace and safety,’ then destruction shall come upon them as travail upon a woman with child, and they shall not escape. Ye, brethren, are not in darkness, that that day should overtake you as a thief. Ye are all the children of light, and the children of the day: we are not of the night nor of darkness.” But is this subject therefore uninstructive to you? Hear how the Apostle continues his address to the very persons whom he has thus described: “Therefore let us not sleep as do others; but let us watch and be sober: let us who are of the day, be sober, putting on the breast-plate of faith and love, and, for an helmet, the hope of salvation.” Hear also how another Apostle addresses the whole Christian Church: “The day of the Lord will come as a thief in the night … Seeing then that all these things shall be dissolved, what manner of persons ought ye to be in all holy conversation and godliness; looking for and hasting unto the coming of the day of God? … Wherefore, beloved, seeing that ye look for such things, be diligent that ye may be found of him in peace, without spot and blameless.” As we said to others, that an inoffensive conduct will not suffice; so we must say to you, that a religious profession will not suffice. You know full well in what a state men ought to die; (how penitent, how believing, how devout in their minds, how subdued in their tempers, how superior to the world, how intent on heavenly things:) this then is the state in which you ought to live: that, when Jesus shall say to you, “Surely I come quickly;” you may be ready at all times to answer, “Even so, come, Lord Jesus.”]

MDLV

LOT’S WIFE

             Luke 17:32.

Remember Lot’s wife.

IT is necessary for mariners frequently to consult charts or maps, which have been formed for the purpose of pointing out to them the different bearings of different countries, and of guarding them against latent obstacles which would endanger the safety of their ship. But notwithstanding the utmost care that has been taken to ascertain the situation of rocks and shoals, it often happens that ships are wrecked, where no caution has been given in the most approved charts, and where no danger was apprehended. This however cannot happen to persons sailing for the port of heaven. There is not a rock or shoal that is not plainly laid down in the inspired volume; nor is there any fear of shipwreck to those who will follow the course which is there prescribed. That multitudes do perish, notwithstanding they have that volume before them, is certain. Many who have for a long time enjoyed, like Demas, a prosperous voyage, have yet, through their inattention to the cautions given them, struck upon the rocks of worldliness, and come short of the desired harbour. But the fault is in themselves only; they have been guarded in a peculiar manner against the danger to which they were exposed: it had been said to them, and it is said to us also, “Remember Lot’s wife.” But let us inquire,

  I.      What we are to remember concerning her.

We may comprehend the whole under two heads:

  1.      Her sin—

[She, as the history informs us, looked back towards Sodom after she had been delivered from it by the angels.

Is it asked, What harm there was in this? we answer, it was in many points of view exceeding sinful. It was (to speak of it in the most favourable light) a curious look. Curiosity may indeed be innocent in respect to some things; but in reference to others, it may be highly criminal. Who can doubt the criminality of those Bethshemites who looked into the ark; when above fifty thousand of them were struck dead upon the spot for their transgression? Or who that knows any thing of his own heart can doubt, whether he has not often contracted guilt by indulging an unhallowed curiosity to see, or hear, or read, things which he had no proper call to inquire into, and the knowledge of which tended only to inflame his imagination, and defile his soul? And surely the destruction of Sodom and Gomorrha was not a fit subject for curiosity, at a time too that she was rescued from it by the ministry of angels: her mind ought to have been very differently occupied on so awful an occasion.

But it was also an unbelieving look. She had been told that fire and brimstone should come down from heaven to destroy those wicked cities; and she was desirous to know whether the threatening were indeed true, or whether she was fleeing from only imaginary dangers. And was this no sin? Was not Sarah reproved for doubting an almost incredible promise? Was not Zacharias struck deaf and dumb for a similar faultd? Yea, were not all the nation of Israel doomed to perish in the wilderness on account of their unbelief? Who then will say, What harm was there in her conduct?

Moreover, it was a wishful look. She had left a part of her family behind, together with (what she seemed more anxious about) the whole of her possessions; and, instead of being thankful for the preservation of her life, she was filled with regret about what she had lost. That this was a very essential part of her fault, is certain: because she is proposed as a warning to us in this particular view. Her treasure was more in Sodom than in heaven; and she shewed by her look, that “where her treasure was, there was her heart also.” Was there then no crime in “setting her affections on things below, instead of on things above?”

Lastly, it was a disobedient look. However innocent it might be in every other view, it was palpably wrong in this. The command was plain and positive; “Look not behind thee in all the plain.” It was not for her to determine whether the command were more or less important; her duty was to obey it: and, in violating it, she rebelled against the Majesty of heaven. Eve’s eating of the forbidden fruit might be thought a slight offence; but it ruined the whole world. And Saul’s sparing of Agag and the spoil, might be called a merciful and commendable deviation from the commission given him; but it was declared to be rebellion against God, and as criminal in his estimation as witchcraft or idolatry.

In remembering therefore her sin, we should remember, that God looks not merely on our outward conduct, but at the inward principles and dispositions of the heart.]

  2.      Her punishment—

[This was truly awful. She was instantly involved in the very same ruin that overwhelmed all the cities of the plain. Not a moment was allowed her for repentance; but she was cut off in the very act of sin, and summoned into the presence of her Judge to receive her doom at his hands — — —

It was moreover exemplary. She was made a monument of God’s holy indignation, and a warning to all future ages, that men must not trifle with sin, or be inattentive to the Divine commands. Wherever the Bible shall come, even to the very end of time, she will be held up as an example of that vengeance, which shall sooner or later overtake all whose hearts are at variance with their professions.]

It will be proper to state,

  II.      Why we are to bear her in remembrance—

Much there is that we may LEARN from her; but particularly,

  1.      Our duty—

[That we are not to be altogether “of the world,” is a truth that scarcely need be mentioned to those who make any profession of religion. But very few are aware to what an extent our renunciation of it should be carried. It is not sufficient, that we do not run to the same excess of riot with the ungodly; or that we differ from them in appearance and profession: we must indeed have some intercourse with them (or else we could not fill up our several stations in life); but we must “come out from among them and be separate, and have no more communion with them than light with darkness, or Christ with Belial.” Nor must we have our heart set upon our property, when God in his providence is calling us to forsake it. We need not put away riches from us, if God is pleased to cast them into our lap; nor ought we to be indifferent to the preservation of them, if we can keep them together with our integrity; but they are not to be our idol; nor ought we to regret the loss of them, if we be called to sacrifice them for the honour of our God. We should have our affections withdrawn from things below, and set exclusively on things above. We should “love nothing that is in the world,” so as to judge it at all necessary to our happiness: instead of wishing to accumulate possessions in it, or to enjoy its vanities, it should be our principal care to shun its pollutions, and escape its plagues. If we look back upon it at all, it must only be for the purpose of kindling in our hearts a more lively gratitude to God, who in infinite mercy has delivered us from it, and plucked us out of it as brands out of the burning.]

  2.      Our danger—

[Let not any one imagine himself safe, because he is come out of Sodom, and is associated with those who are fleeing from the wrath to come. We know that the Scripture does give many blessed assurances of the Divine protection to those who trust in God: but it is a very sinful perversion of the Scriptures to interpret them in such a manner, as to invalidate all the solemn cautions which are given against apostatizing from our profession, and falling short of the promised rest. We are in danger: and our security principally consists in feeling our danger, and in acting conformably to those sensations. For what end are we so frequently reminded of the destruction of the Israelites after they had been brought out of Egypt, and after they had been favoured with God’s visible presence in the wilderness? or why did our Lord so strongly recommend us to “remember Lot’s wife;” and tell us, that “no man, who having put his hand to the plough should look back, was fit for the kingdom of God?” or where is the man, however confident he may be about the doctrine of the perseverance of the saints, who will venture to say, that he himself is in no danger of “looking back,” and that he is already so “escaped from the pollutions of the world, that he never can be entangled again with them and overcome?” I say again, we are in danger, all of us; and it becomes us “not to be high-minded, but to fear.” “Let him therefore that thinketh he standeth, take heed lest he fall.”]

  In CONCLUSION, we would suggest a few hints respecting the manner in which you should obey the admonition in the text. Remember her,

  1.      With thanksgivings to God, that you have not long since experienced a similar judgment — — —

  2.      With prayer to God, that he would “keep you by his own power through faith unto everlasting salvation” — — —

MDLVI

THE DUTY OF PERSEVERING IN PRAYER

             Luke 18:1.

Men ought always to pray, and not to faint.

THE efficacy of prayer is continually exhibited in the sacred writings, and every incitement to it is afforded us: nevertheless we are prone to faint in the performance of it. To encourage our perseverance in it our Lord delivered a parable. Waving all notice of the parable itself, we shall consider,

  I.      Our duty—

To be always in the act of prayer would interfere with other duties: that which is here inculcated, implies that we pray,

  Statedly—

[Regular seasons for prayer should be fixed. Except in cases of absolute necessity they should be adhered to. We should constantly acknowledge God in the public assembly. We should maintain his worship also in our familiesc; nor should we on any account omit it in our closets.]

  Occasionally—

[There are many particular occasions which require us to pray: in prosperity, that God may counteract its evil tendency: in adversity, that we may be supported under it: in times of public distress or danger, to avert the calamity.]

Habitually—

[We should maintain a spiritual frame of mind. We may have a disposition for prayer in the midst of business; nor will secret ejaculations prevail less than solemn devotions.]

To pray thus is our duty; “We ought,” &c.

It is a duty we owe to God—

[He, our Creator, Preserver, and Redeemer, has commanded it; nor can any thing absolve us from our obligation to obey.]

We owe it also to our neighbour—

[The edification of Christ’s mystical body depends, not only on the union of every part with the head, but on the whole being fitly framed together, and on every joint supplying its proper nourishment. But if we be remiss in prayer, we shall be incapable of administering that benefit, which other members have a right to expect from us.]

We owe it to ourselves—

[A “spirit of supplication” is as necessary to the soul, as food to the body; nor can we feel any regard for our souls, if we do not cultivate it.]

It is, however, by no means easy to fulfil this duty—

  II.      The difficulties that attend it—

When we set ourselves to the performance of it, we shall find difficulties—

Before we begin to pray—

[ Worldly business may occupy, or worldly amusements dissipate, our thoughts. Family cares may distract our minds, and family disagreements indispose us for this holy employment. Lassitude of body may unfit us for the necessary exertions. We may be disabled by an invincible hardness of heart. A want of utterance may also operate as a heavy discouragement. By these means many are tempted to defer their religious exercises: but to yield to the temptation is to increase the difficulty.]

While we are engaged in prayer—

[The world is never more troublesome than at such seasons. Something seen or heard, lost or gained, done or to be done, will generally obtrude itself upon us when we are at the throne of grace. The flesh also, with its vilest imaginations, will solicit our attention; nor will Satan be backward to interrupt our devotions.]

After we have concluded prayer—

[When we have prayed, we should expect an answer. But worldliness may again induce a forgetfulness of God; and a habit of worldly conversation drive every serious thought from our minds. Impatience to receive the desired blessings may deject us. Ignorance of the method in which God answers prayer may cause us to disquiet ourselves with many ungrounded apprehensions. Unbelief may rob us of the benefits we might have received. Whatever obstructs God’s answers to prayer, disqualifies us for the future discharge of that duty.]

  APPLICATION—

[Let us not expect victory without many conflicts. Let us remember the effect of perseverance in the case of Moses. Above all, let us attend to the parable spoken for this endp. So shall we be kept from fainting under our discouragements, and God will fulfil to us his own promise —]

MDLVII

THE IMPORTUNATE WIDOW

  Luke 18:6–8.

And the Lord said, Hear what the unjust judge saith. And shall not God avenge his own elect, which cry day and night unto him, though he bear long with them? I tell you that he will avenge them speedily. Nevertheless when the Son of Man cometh, shall he find faith on the earth?

THERE is no duty more strongly enforced in Scripture than that of prayer: nor is there any which needs to be more impressed upon the conscience. To those, who have never engaged in this duty with real spirituality of mind, it may appear easy to be performed; but they, who are most earnest in the discharge of it, find many difficulties to combat with. To encourage us to persevere in spite of all those difficulties, our Lord spake the parable before us.

  We shall consider,

  I.      What the unjust judge said—

There was a widow labouring under some heavy oppression—

[Sin has universally armed men against their fellow-creatures. The world is full of robbery and oppression of every kind; and they who are most defenceless usually suffer the greatest injuries. Every one is ready to take advantage of the fatherless and the widow. It is their comfort, however, that, if they have enemies on earth, they have a friend in heaven.]

She went to a magistrate to redress her grievances—

[The appointment of magistrates is a rich blessing to the community, and they ought to be regarded with much respect and gratitude. We should not indeed be going to law about every trifle. We should rather settle our disputes, if possible, by arbitration; but under the widow’s circumstances, it was right to solicit the magistrate’s interference.]

The judge, for a long season, would pay no attention to her request—

[The judge happened to be of a most abandoned character: he had no fear of the holy, omniscient, almighty God: he did not even regard the good opinion of mankind. Thus he had no rule of conduct but his own caprice or interest. Surely, next to a vicious minister, there can be no greater curse to a neighbourhood than such an abandoned magistrate as this. We have reason to bless God, however, that though such characters are too common, they are rarely to be found among the magistracy. No wonder that such an one was deaf to the cries of equity and compassion.]

At last, however, he acknowledged himself overcome by her importunity—

[He gloried in his contempt of all laws human and divine; but he could not bear the constant entreaties of the widow: he was afraid of being “wearied” or even stunned with her cries. He therefore, purely to get rid of her interposed on her behalf, and did that for his own ease, which he should have done from a better motive. Thus, alas! he proclaimed his own shame; but declared, in a very striking manner, the efficacy of importunity.]

His speech, impious as it was, may be rendered profitable to our souls:

  II.      The improvement suggested by our Lord—

Our Lord makes a twofold application of the subject—

  1.      In a way of instruction—

We all, in a spiritual view, resemble this helpless widow—

[We are beset with enemies both within and without: our conflicts with indwelling corruption are great and manifold. We have moreover to contend with all the powers of darkness; nor have we in ourselves any strength to resist our adversariesg.]

But God, the judge of all, will help us if we call upon him—

[God has promised to hear the supplications of his people: he has declared that he will “cast out none who come to him.” He may indeed for wise reasons delay his answers to prayer: he may “bear so long with us” as to make us think he will not hear; but he will never fail to succour us in the fittest season.]

This may be strongly deduced from the preceding parable—

[The widow was a stranger not at all related to the judge; but we are “God’s elect,” his favoured and “peculiar people.” The unjust judge was not interested in granting her petition; but God’s honour is concerned in relieving the wants of his people. We may even address him in the language of holy Davidk —. There was little hope of prevailing with such a merciless and unjust judge; but we have to go to a loving, and compassionate Father. The widow moreover had none to intercede for her; but we have a righteous and all-prevailing advocate. She was in danger of irritating the judge by her entreaties; but the more importunate we are, the more God is pleased with us. She, notwithstanding all her difficulties, obtained her request. How much more then shall we, who, in lieu of her difficulties, have such abundant encouragements! Surely this deduction is as consoling as it is plain and obvious, and our Lord, with peculiar earnestness, confirms it: nor can that be justly deemed tardy, which comes in the fittest season.]

  2.      In a way of reproof—

There is but little of such importunity to be found; nor is this to be wondered at, since there is so little “faith on the earth”—

[Faith is that principle from whence earnest prayer proceeds. If we believe the declarations of God, we must feel ourselves weak and helpless: if we credit his promises, we shall acknowledge his readiness to help us: and if we believe the reality and importance of eternal things, we shall most earnestly seek help from God; nor shall we be unwilling to wait till he see fit to answer us. But how little is there of such faith in the world! How few are faithful to the convictions of their own conscience! How few maintain this holy constancy and fervour in prayer! How few can be truly called “a people nigh unto God!”]

If Christ should now come to judgment, would he find this faith in us?

[Some live without any acknowledgment of God in prayer: they seem to have forgotten that there will be a day of judgment: others engage statedly in their accustomed round of duties, and satisfy themselves with an unmeaning recital of certain words. There are others also who under the pressure of affliction will cry to God, but are soon weary of a service in which they have no pleasure. Few, very few, it is to be feared, resemble the importunate widow. Few pray, as if they thoroughly believed the efficacy of prayer. If “Christ should now come, would he find faith” in us? He will surely inquire as well respecting our faith, as our works; and if we have not the faith that stimulates us to prayer, he will appoint us our portion with the unbelievers.]

  ADDRESS—

  1.      Those who live without prayer—

[Such persons are as devoid of reason as they are of piety. What madness is it to neglect heaven when it may be obtained by such means! And how will such thoughtless sinners ere long bewail their folly! We cannot but address them as the mariners did the sleeping prophet—.]

  2.      Those who pray only in a formal manner—

[Formal services are far from being pleasing and acceptable to God: they tend, for the most part, only to deceive our own souls. God requires us to worship him in spirit and in truth. Let us then remember the awful declaration of our Lordr—.]

  3.      Those who, after praying for a season, become remiss again—

[See whether it be not the love of earthly things that hath hindered you. If so, repent and do your first works, and turn unto your God: but perhaps you faint merely through the discouragements you meet witht. Let the remembrance of the importunate widow revive your hopes. Justify God, as the Psalmist did in similar circumstances, and renew your application to him in dependence on his gracious promisex.]

  4.      Those that have received gracious answers to prayer—

[Let not the goodness of God to you become an occasion of pride. God was not first moved by any worthiness in your petitions; but he stirred you up to ask, because he had before determined to give. If this view of things be humiliating, it also affords much encouragement. Every believing prayer may be considered as a pledge of the blessings asked. Adopt therefore the pious resolution of the Psalmistz—; so shall your prayers terminate in everlasting praises.]

MDLVIII

THE PHARISEE AND THE PUBLICAN

  Luke 18:13, 14.

And the Publican, standing afar off, would not lift up so muck as his eyes unto heaven, but smote upon his breast, saying, God be merciful to me a sinner. I tell you, this man went down to his house justified rather than the other.

MANY express their regret, that religion is so generally neglected; and doubtless, a considerate man cannot reflect upon it but with grief. But it is common also to substitute a formal and mistaken religion in the place of that which is spiritual and saving. Nor is there sufficient jealousy entertained on this subject. The Pharisees of old were extremely diligent in the observance of outward duties: but, while they “trusted in themselves that they were righteous,” they were as far from the kingdom of God as if they had been openly profane. For the conviction of such persons, our Lord contrasted, in a parable, the spirit of a self-righteous Pharisee with that of a repenting Publican. He represented them as engaged in prayer, which is a season when most of all they discover their true character. He then declared the very different acceptance they met with from God. In pursuance of our Lord’s design, we will open more fully,

  I.      The different dispositions they manifested in prayer—

The Pharisee, with apparent devotion, gave thanks to God—

[The Pharisee might with propriety bless God for his preventing grace, and acknowledge with gratitude whatever God had wrought in him. Nor was it sinful to feel a pleasure in reviewing his past life. St. Paul, on proper occasions, spake of his disinterestedness and generosity. He thanked God also that he had laboured more than all the Apostlesb, and received much satisfaction in reflecting on his own integrity.]

But on a more attentive survey of his spirit we shall find him actuated by a most hateful disposition. Mark,

  1.      His pride—

[He came professedly with an intention to pray to God; but he was so full of his virtues that he forgat all his wants. His acknowledgment of God was manifestly no more than a mere compliment. His thanksgiving was one continued eulogium upon himself: yet, after all, his freedom from gross sins was but a small matter to boast of, and the duties he had practised were only the means of gratifying his vanity.]

  2.      His uncharitableness—

[Not satisfied with commending himself, he poured contempt on all others. He arrogantly presumed to judge the Publican in particular: but what concern had he with the state of other men? Their greater degrees of sinfulness could not make him less sinful: nor should it have been a subject of boast, but of lamentation. He should have taken occasion from it, not to insult over them, but to intercede for them: but the guilt and misery of his fellow-creatures were to him a source of gratification rather than of grief: nor did he care how many might perish, provided he could have the satisfaction of contemplating his own superior goodness.]

  3.      His self-dependence—

[He confessed no sins, because he thought he had none to confess; or that they were far overbalanced by his virtues. He implored no help, because he felt no need of divine assistance. He entertained no doubt of his own ability to do the will of God. The whole of his deportment shewed the thought of his heart to be, “In myself have I righteousness and strength.”]

The Publican manifested a spirit altogether the reverse of this—

[He was of a profession that was generally and perhaps justly execrated: and it is probable he had yielded to the temptations that beset him; but now, “what had been sweet in his mouth, was become gall in his bowels.”]

He approached God with deep humility and contrition—

[He came into the temple with a holy fear and trembling. While the Pharisee boldly walked up to the highest part, he stood, as it were, at the very threshold. While the Pharisee ostentatiously spread forth his hands, he did not presume to “lift up so much as his eyes” to heaven. Instead of boasting of his goodness, he humbled himself as “a sinner.” He confessed himself to be deserving of God’s wrath and indignation. With much anguish of spirit he “smote upon his breast,” and cried for mercy as one who felt himself the chief of sinners.]

He placed all his confidence in God alone—

[He did not attempt to extenuate his guilt, or promise amendment as a reparation for his offences. He renounced all self-righteous methods of recommending himself to God, and cast himself entirely upon the Divine mercy.]

Services performed in so different a spirit could not find equal acceptance—

  II.      The different success with which their prayers were attended—

The Pharisee could not reasonably expect a blessing—

[Many humble persons indeed would envy his conscious rectitude, and wish that they could lay claim to such purity as his. But, what could he obtain who did not condescend to ask any thing? His pride would set God at a greater distance from him. Had he been able to boast of far greater things than he possessed, his uncharitableness bad rendered them all of no value, and his self-dependence cut him off from all hope in the Divine mercy. Hence, though full of self-applause, he departed without a blessing from God. Though justified in his own conceit, he was under condemnation for sin. He was odious in God’s eyes in proportion as he was amiable in his own. This is asserted, not in the text only, but in other passages of Scripture —. Jehovah himself declares this in very significant and awful termsk—.]

The Publican, on the contrary, was blessed beyond his expectation—

[Many would have reprobated his downcast look and solemn attitude, and have judged him to be a melancholy enthusiast or a designing hypocrite. But God regarded him with complacency and delight. Such humility and contrition could not fail of engaging his care; and such affiance in him obliged him, as it were, to display his mercy. Hence the Publican went home justified, while the Pharisee returned in a state of condemnationn. Thus it is that God will deal with every humble suppliant. He will assuredly exalt us in proportion as we abase ourselves.]

  ADDRESS—

  1.      Those who trust in themselves that they are righteous—

[Almost all, when interrogated about their souls, reply as this Pharisee—. But we shall not stand or fall by a comparison with other men. If we have been free from some sins, we have committed many others; and if we have practised some duties, we have neglected many others. As sinners we must all humble ourselves like the Publican: nor is there a possibility of obtaining mercy in any other way.]

  2.      Those who are of a contemptuous spirit while they profess to believe in Christ—

[Many pride themselves on the knowledge of the Gospel, as the Pharisee did on his virtues, and speak as contemptuously of the unenlightened world as he did of the Publican. Conceited, arrogant, contentious, they make the Gospel itself an occasion of sin. Well did St. Paul reprove such persons in the Corinthian Church. Let them remember that humility and love are the very essence of religion; and beware, lest the higher they are exalted in privileges, the deeper they fall into destruction.]

  3.      Those who are low and vile in their own esteem—

[Never are you higher in God’s esteem than when you are lowest in your own. Fear not but that they who trust in God’s mercy shall find mercy at his hands. Let that faithful saying of the Apostle’s sink deep into your hearts.—Look truly to the Saviour, and you may “go down to your house justifiedt.” To every believing penitent he speaks as he did to that repenting sinner—.]

MDLIX

CHRIST FORETELLS HIS OWN SUFFERINGS

  Luke 18:31–34.

Then he took unto him the twelve, and said unto them, Behold, we go up to Jerusalem, and all things that are written by the prophets concerning the Son of Man shall be accomplished. For he shall be delivered unto the Gentiles, and shall be mocked, and spitefully entreated, and spitted on: and they shall scourge him, and put him to death: and the third day he shall rise again. And they understood none of these things: and this saying was hid from them, neither knew they the things which were spoken.

WE are informed respecting some of the heathen philosophers, that they had a doctrine for the vulgar, and a different doctrine for their own immediate disciples. Not so our blessed Lord; he had the same doctrine for all: but he communicated some things more plainly to his select followers, because they had, by reason of their constant attendance upon him, a clearer conception of his meaning, and because they were afterwards to become the instructors of the world. Hence we find that he explained to them in private what he had spoken to the public in parables: and in these private, no less than in his public, instructions, he was indefatigable; embracing every opportunity, whether when sitting in the house, or when walking by the way. He was now walking with his Disciples towards Jerusalem; and, as his death was speedily approaching, he judged it right to apprise them what they were to expect. He knew how great a stumbling-block his sufferings were likely to prove to those who did not understand the reason and necessity of them; and therefore he determined once more to inform them, that the sufferings were not unexpected casualties, but events foreseen by him and fore-ordained by God.

In this passage there are two things to be noticed;

  I.      The minuteness of our Lord’s prophecy—

We can scarcely conceive a prophecy to be more circumstantial than that before us: and in this view it reflects peculiar light on,

  1.      His character as a man—

[The particular sufferings here specified are most terrible to flesh and blood: yet behold, he speaks of them with as much composure as if they were light and insignificant. But in regarding them with such indifference, he shewed how undaunted was his fortitude, how ardent his zeal, how unquenchable his love. Previous to his specifying these things, when he did but manifest a readiness to go up to Jerusalem, where the Jews of late had sought to stone him, his Disciples were amazed at his intrepidity, and trembled for themselves lest they also should be involved in difficulties through him: and, if they were so agitated with a confused apprehension of probable evils, how great must his resolution have been, who saw every trouble distinct and certain, and yet went forward boldly to meet it all! But he had undertaken to glorify his Father upon earth, and to open a way for the display of all his perfections in the salvation of fallen man; and he would not go back: yea, foreseeing what a “bloody baptism he had to be baptized with, he was quite straitened till it should be accomplished.” The only alternative was, to bear the sins of men in his own body, or to leave them to perish under the wrath of God: and though he knew how dreadful that wrath was, and that, if not borne by him as their surety, they must bear it for ever, he went forward a willing sacrifice, and “gave himself up for us an offering to God of a sweet-smelling savour.” These heavenly virtues, I say, are all heightened by the consideration, that he had a distinct view of the indignities that were to be offered to him, and the miseries that he was to endure; and his prophetic enumeration of them discovers and illustrates the unrivalled excellencies of his character.]

  2.      His office as the Messiah—

[What clearer proof could be given of his Messiahship? Two questions I would put to any one that doubts the Messiahship of Jesus; and I will defy all the infidels upon earth to answer them: Could any impostor foresee such events? or, Would any impostor rest his pretensions on the accomplishment of them? We may conceive an impostor to foresee, that he shall be treated with much indignity, and that he shall be put to death: I say, he may see so great a probability of these things, as that he shall venture to predict them: but the circumstances foretold by our Lord are beyond the sphere of probability. Compare the account of this prophecy as it is related in the text, and by St. Matthew: Jesus foretells that he was to be betrayed, and “delivered up into the hands of the Chief Priests and Scribes;” that he was to undergo the formality of a trial, and “be condemned” by a judicial sentence: that he should then not be put to death by them, but “be delivered unto the Gentiles,” and by them be mocked, and spitefully entreated, and spit on: that by them also he should be scourged; and after that should “be crucified” as a slave. Now the probability was, that he would be tumultuously stoned to death by the Jews; because that was the punishment annexed to the crime of which they accused him, namely, blasphemy; and because they had repeatedly attempted to stone him before. As for the Jews delivering him up to the Romans, particularly after the Roman Governor had given them leave to “take and judge him according to their law,” it was highly improbable, considering how jealous the Jews were of the Roman power, and how much they hated it. But supposing him delivered up to the Romans, what reason was there to think that he should he insulted by them, and in the precise manner which he described? But why should they “scourge” him? or, if he must be scourged, why must he be put to death, and that too the death of a slave? No other persons were scourged and crucified too: and the fact is, that Pilate ordered him to be scourged in order to prevent his crucifixion: he hoped, that the Jews, when they saw how severely he had been scourged, would have been satisfied to let him go: and it was nothing but a most singular concurrence of most implacable enmity on their part, and most shameful cowardice on his, that produced the accomplishment of the whole prophecy. I ask then again, Could any impostor foresee such events? or rather, must not he who did foresee them be endued with a divine prescience, that proved him incontestably to have been sent from God?

But supposing for argument sake that an impostor might guess at these things, and venture to predict them; would any impostor rest his pretensions on the accomplishment of such events as these? Though he might foretell many indignities to be offered him, would he predict his death, and so cruel a death as that of the cross, when he would thereby be precluded from reaping any benefit from his imposture, and be hurried into the eternal world to answer for his deceit at the tribunal of his God? Would any man in his senses act such a part as this? But if we could suppose it possible that a man should be so under the influence of vanity, as to sacrifice his present and eternal welfare for the purpose of leaving a name behind him, and being followed by survivors as a founder of a sect, would he be mad enough to give out, as our Lord did, that he “would rise again the third day?” Would he fix on a test which in so short a time should prove his imposture, and expose him to the scorn and derision of the whole world? They who can believe that any impostor would do this, have no cause to complain of any thing incredible in the sacred oracles; for all the difficulties that can be found in the whole scheme of Christianity, are nothing in comparison of this, no, not worthy of a thought.

Besides, our blessed Lord speaks of “all these things as written by the prophets concerning the Son of Man;” so that they also, living at the distance of many hundred years from him, and from each other, must have been confederate with him, if he was an impostor: but, if this could not be, then does this circumstantial prediction of his sufferings and resurrection, accomplished as it was in every minute particular, prove beyond a doubt, that he was the true Messiah.]

Let us now proceed to notice,

  II.      The dulness of his Disciples in comprehending it—

Nothing could be plainer than his words: there are no figures, no metaphors, no parabolical expressions; all is clear, plain, literal, explicit. Whence then was it that the Disciples could “not understand these things; that this saying was hid from them, neither knew they the things which were spoken?” The truth is, they were blinded,

  1.      By their prejudice—

[They had, in common with their nation at large, formed a notion that the Messiah was to be a temporal Prince, and not only to liberate them from the Roman yoke, but to establish an universal empire upon earth: and as the things which Jesus predicted were altogether irreconcileable with those ideas, they could not at all receive his word, or comprehend his meaning. He had often repeated the same truths to them: but still they could not understand him. Now it is owing to this cause that the Gospel is so little understood at this day. Men have formed pre-conceived notions of religion; and, because they do not find them confirmed by the sacred writers, they cannot receive even the plainest declarations of God himself. The current idea of religion is, that ‘we are imperfect creatures, needing some amendment; yet, provided we are not grossly immoral, we have nothing to fear: if we are sober and honest, and just and charitable, and approve ourselves good members of society, God will readily pardon our little imperfections; and whatever is wanting to recommend us to his favour, Jesus Christ will supply. These are the views almost universally adopted, and the sentiments that are maintained, wherever religion is made the subject of conversation. Now when persons, possessed of these ideas, hear that we are altogether corrupt and abominable, and justly exposed to the curse and wrath of God for our innumerable violations of his law, they cannot tell what we mean: we appear to them to be misrepresenting and libelling human nature. When they hear that we must be created anew in Christ Jesus, and “be renewed in the spirit of our minds,” that “old things must pass away, and all things must become new,” and that “except we be born again, we cannot enter into the kingdom of heaven,” they have no idea what it is that we mean; but without much inquiry they take for granted that these are some gloomy or extravagant notions of wild enthusiasts. When they hear that we must “flee to Christ for refuge,” just as the man who had accidentally slain a person fled to the city of refuge from the pursuer of blood; and that, if we do not actually get our souls washed in his blood, we must eternally perish; we seem to them to be alarming men without necessity, and to be discouraging the practice of good works. So also, when they hear that we are to devote ourselves altogether unto God, “living not to ourselves but unto him,” and “walking in all things as Christ walked,” we appear to them to be requiring a degree of sanctity that is not to be attained, and that is incompatible with the common offices of life. Their own notions are so deeply rooted in their minds, and they pay so little attention to any thing spoken in the Scriptures, that they cannot conceive how sentiments so different from those which they have imbibed, can possibly be true.

To counteract this fatal evil, I would earnestly entreat all to lay aside their pre-conceived notions, and to come to the sacred volume, not as critics to sit in judgment upon God, but as little children to be instructed by him: on opening that blessed book, we should lift up our hearts to God, and pray with David, “Open thou mine eyes, that I may behold wondrous things out of thy law.”]

  2.      By their worldliness—

[It is surprising to what an extent the love of this world yet predominated in the hearts of the Apostles. One would have supposed, that now at least for a few moments they should lose sight of their ambitious projects, and turn their minds to higher objects of pursuit: but not all that our Lord had said respecting his own sufferings, had in the least damped their expectations of worldly good: for St. Matthew tells us, that “THEN came James and John, with their Mother Salome, uniting their requests, that these two might be the chief ministers in his kingdom:” and the other ten Apostles, instead of pitying them for their folly, were filled with indignation against them, for endeavouring to secure posts of honour, which they were equally entitled to, and equally ambitious to attain.” Can we wonder that, in such a state of mind as this, they could not comprehend what our Lord spoke about his sufferings and death?

Here again we see whence it is that men are so slow of heart to receive the self-denying truths of the Gospel. We call men to renounce the world, to “come out from it,” to “be crucified to it,” to consider themselves altogether as “pilgrims and sojourners in it,” and to “have their conversation in heaven:” but how can they comply with such exhortations as these? We tell them, that if they will be Christ’s disciples, they must deny themselves, and take up their cross and follow him: we tell them, that they must be conformed to him in sufferings, if ever they will be partakers with him in glory: but how can they endure such doctrines who are looking for wealth and honour and ease as the great sources of their happiness in life? “How can they believe who receive honour one of another, and seek not the honour which cometh of God only?” We have a remarkable illustration of this truth in the conduct of the Pharisees: our Lord had told them that they “could not serve God and Mammon:” and immediately it is recorded of them, that “being covetous, they derided him.” What! was there any thing absurd in our Lord’s declarations? No: but the Pharisees were reduced to the necessity of condemning either themselves or him: themselves they would not condemn, because they were determined not to renounce their covetous desires; and therefore they condemned him as a weak, foolish enthusiast. Thus it is with worldlings in every age and place. Not but that they see more than they are willing to confess; but that, “being averse to receive the truth, God gives them over to their own delusions, till at last they believe their own lie.”

How then shall this evil be counteracted? Let us be aware that there is a bias within us, and that Satan makes use of our corruptions to blind our eyes and to harden our hearts. Let us beg of God to take the veil from our hearts, and so to irradiate our minds with divine knowledge, that we shall be constrained to “receive the truth in the love thereof.”]

  From hence arise two obvious and important QUESTIONS:

  1.      What know I of Christ?

[We have certainly in some respects the advantage of the Apostles during the time of Christ’s continuance on earth; because we have clearer light given us, and fewer prejudices to contend with. We therefore, as far as respects our speculative views of Christianity, are better instructed than they. But wherein do we differ from them in their practical views? Are we not as blind to the spiritual nature of the Gospel as they? We see indeed that Christ has suffered; but do we see the necessity of those sufferings for our salvation, and the sufficiency of them for the salvation of the whole world? Or, if we do see these truths nationally, do we view them as the life, the soul, the essence of all religion? Do we live upon them, and glory in them, from day to day? — — — Before we can know them thus, we must be “taught of God:” the Lord Jesus himself must “open our understandings,” as he did those of his Disciples: and the Holy Ghost must “shine into our hearts, to give the light of the knowledge of the glory of God in the face of Jesus Christ.” We must “receive the Spirit which is of God, before we can know the things that are freely given to us of God.”]

  2.      What am I doing for Christ?

[Surely, if he so willingly gave himself up to sufferings for me, I am not afraid of sufferings for him; I am ready to “follow him without the camp, bearing his reproach.” He has told me, that, if I will be faithful to him, the world will hate me as it hated him, and persecute me as it persecuted him. Do these predictions alarm me? and, when I see them fulfilled in others, do I study how I may avoid the accomplishment of them in my own case? Surely, if my heart were right with him, I should be willing to receive him on his own terms, and to follow him in his own way; and, if called to suffer for him, I should “rejoice that I am counted worthy to do so.” Is this then my spirit? and is it my one wish, desire, and labour, that “Christ may be magnified in my body, whether by life or death?” O! that we all might be able to appeal to God, that this is indeed our daily experience! Let us remember, that Christ not only died, but rose again, according to his predictions; and then the shame of his cross was for ever rolled away. So shall it be with us; we may be persecuted for his sake even unto death; but in the resurrection, our crown of glory shall be proportionably bright: let us be contented therefore to “suffer with him, that we may reign with him;” and, in spite of men and devils, let us endeavour to glorify him here, that we may hereafter be glorified with him in a better world.]

MDLX

THE CONVERSION OF ZACCHEUS

             Luke 19:9.

And Jesus said unto him, This day is salvation come to this house.

IT is said of our blessed Lord, that “he went about doing good.” But the good which he did was principally to the bodies of men; the work of converting and saving their souls was to be carried on principally after his death by the instrumentality of his Apostles. There were, however, some instances, wherein he wrought effectually to the conversion of men’s souls. At the time of his death, the number of his Disciples amounted to about five hundred. Amongst that happy number was Zaccheus, of whose conversion we are informed in the passage before us.

Zaccheus was a rich Publican, or tax-gatherer: having heard much of the fame of Jesus, he was desirous to see him; but, being small of stature, he could not easily accomplish his wish: he therefore ran before, and climbed up into a sycamore-tree, near which Jesus was about to pass; and thus secured the desired gratification. But, to his utter surprise, Jesus called him down from the tree, invited himself as a guest to his house, and, as the event proved, converted and saved his soul.

Now in this history we see,

  I.      In what way salvation is imparted—

Doubtless there is a great diversity in the experience of different people: some are called to the knowledge of Christ more suddenly, others more gradually; some with deeper convictions of their guilt and danger, and others in a more easy and placid way: but in some things all are agreed: to whomsoever salvation comes, it is in the first instance,

  1.      Unmerited—

[It is evident that Zaccheus did not merit salvation: he was an unjust and oppressive man; and though he might not deserve such opprobrium as the Jews cast upon him, as though he were the vilest of characters, yet it is plain, from his own acknowledgment, that he had availed himself of the power vested in him by the Romans, to extort more than by the laws he was entitled to; and he had thereby considerably augmented his own wealth. But if no such conduct could have been imputed to him, yet must salvation have been to him an unmerited gift: for, as sinners, we all deserve the wrath of God: and they who deserve his wrath, certainly cannot deserve his favour. “If we had done all that is commanded us, we should still be unprofitable servants;” and therefore we must for ever renounce all idea of merit, and look for salvation as the free gift of God in Christ Jesus.]

  2.      Unsolicited—

[We read not of any application that Zaccheus made to Jesus: on the contrary, Jesus prevented him with the blessings of his goodness. It is thus with all of us in the first communication of grace to the soul: as the prophet says, “I am sought of them that asked not for me; I am found of them that sought me not.” I do not say, that, when grace is imparted to the soul, we shall not pray: for we certainly shall wait upon God in fervent supplication; and on this is suspended all our hope of divine blessings: “we must ask, and seek, and knock, if we would have the door of mercy opened to us.” But this, I say, that, in the first instance, previously to the communication of divine grace to the soul, we do not pray for it: but God imparts it of his own mind and will. We are like Lazarus in the grave, till God speaks the word, and says, Come forth: nor do we ever begin to pray, till God of his own grace and mercy has given us “a spirit of grace and of supplication.”]

  3.      Unthought of—

[Zaccheus’ mind was as much as ever set upon his wealth; and his only view in wishing to see Jesus, was to gratify his curiosity. Nothing was further from his thoughts than the idea of becoming a stated follower of Christ, and an heir of his salvation. Thus does God still “bring the blind by away that they know not, and lead them in paths that they have not known.” By his Providence he leads persons into such situations and circumstances as shall be favourable for the communication of his grace. Little did Zaccheus imagine what would be the result of his climbing up into the tree, or what God intended, when he inclined his mind to adopt such a measure for the gratifying of his curiosity: and little do many think, when God leads them to this or that place, or visits them with this or that affliction, what the issue of it will be: but God, who sees the end from the beginning, so orders all events, that the purposes of his grace towards his chosen people may be accomplished.

That this is a just view of the subject we cannot doubt, when we are told, that “God is the Author and Giver of every good and perfect gift;” and “that he gives us both to will and to do of his good pleasure.” If holy desires and purposes originated first with ourselves, we should have whereof to glory: but since the first desire after salvation is no less the gift of God than salvation itself, the whole praise of it, from first to last, must be given to God alone.

In this part of our subject we wish not to be misunderstood: we do not say, that the parallel between Zaccheus and others holds good in the suddenness of his conversion: for though God may convert persons as suddenly now, as he did in the days of old we apprehend that conversion in these days is, for the most part, gradual and progressive. But, with respect to the first imparting of the divine life to the soul, we conceive that there is no difference between him and us: it is alike in all cases, unmerited, unsolicited, unthought of.]

The resemblance between his salvation and ours may be yet further seen,

  II.      In the manner in which it operates—

Exceeding different were the effects produced,

  1.      On the receiver—

[No sooner had the grace of Christ wrought effectually on the heart of Zaccheus, than he approved himself indeed to be a child of Abraham.

Behold the change wrought in him in reference to Christ. Before, he had no regard for Christ: but now he came down gladly, and received him joyfully to his house, and accounted an intercourse with him as the most desirable of all blessings. See the change also in reference to his fellow-creatures. Before, he had disregarded all the duties both of justice and mercy; and now he set himself to the diligent performance of them. Had he wronged any person, either by false accusation, or in any other way? he would now make restitution even four-fold, or to the utmost demands of the law. Had he overlooked the necessities of the poor? he would, from this moment, consecrate to their service one half of his possessions.

Here we see the invariable effects of grace upon the soul: it will change all our dispositions and conduct: it will make us to delight ourselves in the Lord Jesus Christ, and to desire above all things the advancement of his glory. It will make us also to fill up in a very different way our duties in society. Instead of leaving us under the influence of covetous practices and selfish passions, it will cause us to seek our happiness in diffusing happiness around us: it will never suffer us to rest till we have made restitution to all whom we may have injured, and to undo (as far as possible) all the evil we have done; and it will lead us to do in all things as we would in a change of circumstances have others do to us.]

  2.      On the beholders—

[One would have supposed, that, on seeing such a change wrought on a notorious sinner, all who beheld it should magnify the grace of Christ, and admire his condescension to one who was so generally detested. But the spectators were filled rather with spleen and envy; and took occasion to pour contempt on Zaccheus, on account of his past character, and to murmur against Jesus for going to be a guest with him. It was thus that the elder brother in the parable was indignant at his father’s reception of the Prodigal Son: he would not so much as own him for a brother: but said to his father, “Thou never gavest me a kid, that I might make merry with my friends: but as soon as this thy son was come, who hath devoured thy living with harlots, thou hast killed for him the fatted calf.” And thus it is whenever any conversion takes place, especially among the profligate, and still more if they be rich; it is always made by the proud Pharisee an occasion of pouring contempt on the converts themselves, and of venting his indignation against the Gospel of Christ. Thus is the very grace of Christ, no less than the exhibition of it in the Gospel, “a savour of life unto life to some, and to others a savour of death unto death.”]

  OBSERVATIONS—

  1.      How desirable it is to be found attending on God’s ordinances—

[It is there, if we may so speak, that Jesus passes by; and there that we may expect to get a sight of him. But when he will be pleased to reveal himself to us, we know not. This however we know, that, whensoever that blessed event shall take place, it will richly repay us for all the efforts we have made. That difficulties may sometimes lie in our way, is probable enough; but we should not too easily yield to them. The difficulty that presented itself to Zaccheus, was real: he was small of stature, and could not get a sight of Jesus for “the press” that surrounded him. But this put him on the use of an expedient, by which he succeeded. So we, if we were intent upon it, might often overcome the obstacles that oppose our attendance on divine ordinances. There is “a press” of company or of business that obstructs our way: but we may run away from it, or go before it, or by various means avoid it: and, if we are in earnest to get a sight of him, we may reasonably hope that he will not suffer us to be disappointed. Many who have come hither from no better motive than, curiosity, have found salvation unexpectedly brought home to their souls: how much more may this blessed effect be hoped for, if we come to seek salvation itself! Let us hope then, that this is the day appointed in the Divine counsels for the communication of life to our souls: and that the grace which triumphed so gloriously in the conversion of Zaccheus, shall now be magnified towards us. If only our souls be willing to receive Christ, we are authorized to say, “This is the day” Nay, more; the very thing which was imputed to him as a fault, he will do again, as often as he is invited; “he will come and be — — — guest with a man that is a sinner.”]

  2.      How happy are they to whose conversion the ordinances are made effectual—

[That very day and hour that the soul is converted unto God “salvation” comes to it: and who can ever justly appreciate the import of that word? To speak of salvation in its full extent, would lead us too far. View it only in its present effects.

How happy was Zaccheus rendered in his own soul! From that moment his heart was filled with joys to which he had been before an utter stranger. Now he felt that “peace of God which passeth all understanding,” that “joy that is unspeakable and glorified” — — — Many would have envied him as a rich sinner: but his state was far more enviable when he was a saint, and stripped of half his wealth, or even if he had lost the whole that he possessed.

What a source of happiness also did he now become to all around him! To “his house,” as well as to himself, did “salvation come:” for who would receive it in his own soul, and not endeavour to communicate it to all connected with him? — — — To them also who transacted business with him did the benefit extend. He would no longer oppress them, as he had formerly done, but act agreeably to the dictates of strict justice. He would sooner lose all his gains, and be reduced to poverty, than enrich himself by extortion. And what a comfort arose to the poor! These had derived but little good hitherto from his opulence: but henceforth they were sure to find him the kindest friend. At one single gift, the half of his property was consecrated to their relief; and doubtless they would, together with pecuniary aid, receive from him also the benefit of his advice.

Behold, then, what happiness resulted from this one instance of conversion! Doubtless, the angels in heaven rejoiced at it: and well may every such change be a ground of praise and thanksgiving to all who behold it. Let proud Pharisees “murmur,” if they will: but let us bless God for every such communication of his grace, and pray that such converts may be multiplied throughout the world.]

MDLXI

THE END FOR WHICH THE SON OF MAN CAME

             Luke 19:10.

The Son of man is come to seek and to save that which was lost.

ONE would imagine that all should be pleased with the conversion of notorious sinners: but it too often excites indignation rather than pleasure in the breasts of proud Pharisees. Zaccheus was a tax-gatherer, and most probably, like the rest in that line, was addicted to rapacity and extortion, though, perhaps, not in so great a degree as some others. He having a curiosity to see Jesus, and not being able, on account of the smallness of his stature, ran before, and climbed up into a tree near which Jesus was about to pass. Our blessed Lord in an instant converted his soul; and, calling him down from the tree, went home to dine with him. This, it seems, gave great offence to the Pharisees, who could not endure to see such a distinguishing favour conferred on so worthless a character. But our Lord vindicated his own conduct, by alleging that, however sinful Zaccheus might be, he was a descendant of Abraham; and that the very intent of his own advent in the flesh, was to seek and to save that which was lost.

To elucidate these comfortable words, we shall shew,

  I.      Who this Son of man is—

This, to those who beheld him in the flesh, was no easy matter to determine: but to us it is clear as the light. Let us consult,

  1.      What Jesus has said of himself—

[He tells us that “the Son does whatsoever the Father does;” “quickens whom he will, even as the Father does;” “has all judgment committed to him;” is to be “honoured even as the Father is; yea, that the Father is not honoured unless he also be honoured:” that he will “raise the dead by his voice:” that he “hath life in himself even as the Father has;” and “has authority to execute judgment also, BECAUSE HE IS THE SON OF MAN.” Here he calls himself “the Son,” “the Son of God,” “the Son of man,” evidently shewing, that these different names were of the same import, and that, notwithstanding he was a man, he possessed, and exercised, a divine power.

He speaks of the Son of man as existing in heaven before his incarnation, before the world was maded, and even while, in his human nature, he was on earth.

He declared that the Son of man had a power to dispense with the Sabbath, and even to forgive sinsg; and when accused of being guilty of blasphemy for arrogating such power to himself, he reasserted his claim to that divine prerogative, and wrought a miracle in confirmation of it. Finally, he foretold that “the Son of man would come again in his own glory, with his holy angels:” and he bade his Disciples “watch and pray, that they might be worthy to stand before the Son of man.”

Put these words into the mouth of Peter, or Paul, or any creature, however exalted, and they will appear arrogant, and blasphemous, in the extreme.]

  2.      What his Disciples have said of him—

[The author of the Epistle to the Hebrews says, “When God bringeth in the first-begotten into the world, he saith, Let all the angels of God worship him:” and again, “Thy throne, O God, is for ever and ever;” and again, “What is man, that thou art mindful of him? or the Son of man, that thou visitest him? Thou madest him a little (or, for a little time) lower than the angels.” What can all this mean, but that he was infinitely superior to angels in his pre-existent state, but was made lower than them for a little while, for the great purposes of our redemption?

But St. Peter speaks in terms that cannot well be misunderstood. Our Lord put this question to his Disciples; “Whom do men say that I, the Son of man, am? And they said, Some say thou art John the Baptist, some Elias, some Jeremias, or one of the prophets. He saith unto them, But whom say ye that I am? And Simon Peter answered and said, Thou art the Christ, the Son of the living God.” Our Lord immediately replied, “Blessed art thou, Simon Bar-jona, for flesh and blood hath not revealed it unto thee, but my Father which is in heaven.” Now, if Peter meant only to say that he was a good man, or a prophet, what was there in that which he might not see and know without any particular revelation of it to his soul?

St. Stephen is yet more strong and decisive: for when he was “full of the Holy Ghost,” he said, “I see the heavens opened, and the Son of man standing at the right hand of God:” upon which his hearers, filled with indignation, stoned him, calling upon God, and saying, “Lord Jesus, receive my spirit.” Now is it not utterly unaccountable, that a man full of the Holy Ghost, when favoured with a vision of God, and of Jesus standing at the right hand of God, should, in the very hour of death, address himself to Jesus, and not unto the Father, and that too almost in the very words that Jesus himself had used when addressing his heavenly Father, if Jesus were not higher than any created being? If he did not see that the Son of man was also the Son of God, yea, “God over all, equal with the Father, he was deservedly stoned to death, as the vilest blasphemer that ever lived upon the earth.

Who can see the Disciples of our Lord paying him such honour, and doubt what ideas they annexed to that lowly title, “the Son of man?”]

  3.      What his enemies said of him—

[There can be no doubt but that they understood the terms “Son of man,” and, “Son of God,” to be equivalent, and that, when used in their highest sense, they denoted equality with God himself. When our Lord stood before the supreme council of the Jews, he said to them, “Hereafter shall the Son of man sit on the right hand of the power of God.” Upon which they all exclaimed, Art thou then the Son of God? to which he answered, “Ye say truly, that I am.”

On another occasion we are told, that the Jews sought the more to kill him, because he not only had broken the Sabbath, but said also, “that God was his Father, making himself equal with God.”

But the strongest testimony of all is, that his enemies actually put him to death for calling himself the Son of man. When the witnesses that appeared against him agreed not in their testimony, the high-priest asked him, “Art thou the Christ, the Son of the Blessed? And Jesus said, I am: and ye shall see the Son of man sitting on the right hand of power, and coming in the clouds of heaven.” In these words he evidently referred to that glorious prophecy of Daniel, where the Son of man is represented as receiving from the Father an universal and everlasting dominion. Instantly the high-priest rent his clothes, and said, “What need we any further witnesses? Ye have heard the blasphemy: what think ye? And they all condemned him to be worthy of deathq.” Now, if the name “Son of man” did not import that he was God also, why did not our Lord rectify their mistake, and inform them that he did not intend to arrogate divine honour to himself, or to insinuate that he was any more than a common prophet? By this he would have invalidated in an instant the charge of blasphemy, and have obliged them either to release him, or to find some other pretext for putting him to death. But our Lord knew that they were right in their interpretation of his words; and therefore he submitted in silence to the sentence that was dictated by their blind infuriated zeal.]

It will be found an easier task to shew,

  II.      For what purpose he came into the world—

In our Lord’s assertion respecting this, we cannot fail to notice,

  1.      The humiliating description which he gives of the human race—

[Every living man is characterized by this description, “That which was lost.” All are “by nature children of wrath:” and by practice they have aggravated their guilt and condemnation a thousand-fold. To understand the full import of this word, “LOST,” let us reflect on the state of those that are already in hell, their guilt, their condemnation by the law, their banishment from the Divine presence, their inconceivable and irremediable misery, then we shall see our own state, with this only difference; that we are yet on mercy’s ground, and may have our sentence reversed, and our misery prevented; whereas they are gone beyond redemption: they are criminals already executed; and we are under the same sentence, uncertain whether we shall not the very next hour be called forth for execution, but with a pardon offered us on certain terms. O that we could realize this awful thought! — — —]

  2.      The explicit declaration which he makes of the intent of his coming—

[We should never have sought him: we are like a lost sheep, that never traces back its steps to the fold it has deserted. He therefore came to “seek” us. However solicitous we had been to avert the wrath of God, we never could have done it by any means within our own power. He therefore came to “save” us; to save us by his blood from the guilt of our sins; to save us by his Spirit from the power and pollution of them.

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