Matt. 12:18–21.

Matt. 12:18–21.

If our access to them be not such as to enable us to judge of their spirit and conduct, then we must endeavour to notice the effect of their doctrines upon others: and if we find that this is altogether unfavourable, we must be on our guard to prevent any evil accruing to ourselves. We may see in the Holy Scriptures, what was the temper, and what the conversation of Christ and his Apostles: and, if we find the word ministered unto us has a tendency to assimilate us to them, we may safely yield ourselves to its influence: but, if it be calculated to lower the standard of real piety, and to make us rest in low attainments, we should beware lest we be led astray by it, and beg of God that nothing may ever “corrupt us from the simplicity that is in Christ Jesus.”

It may be said, that this will lead those who ought to be learners to put themselves in the seat of judgment and to become judges even of their own teachers. But it must be remembered, that it is one thing to erect a tribunal for the exercising of public judgment, and another thing to form a judgment for the benefit of our own souls. The former is wrong, unless we be officially called to it: but the latter is necessary for our own salvation. We are commanded “not to believe every spirit; but to try the spirits, whether they be of God.” We are told also to “prove all things, and to hold fast that which is good.” But this we cannot do, unless we examine what we hear, and bring it to the unerring standard of “the word and testimony.” Though, therefore, we be not qualified to lay down the law for others, we must all judge for ourselves; since on the exercise of that judgment the eternal welfare of our souls depends. And, if we feel ourselves incompetent for the work, we may apply to God for help; assured that “the meek he will guide in judgment;” and that “a way-faring man, though a fool, shall not be permitted by him to err,” in any thing that shall be necessary for the salvation of his soul.]

  As a proper IMPROVEMENT of the subject before us, we would recommend to your attention the following ADVICE:

  1.      Take care to profit by the ministry that you do enjoy—

[Though we must so far have our judgment exercised respecting the ministry of the word, as to determine whether its general scope be likely to profit us or not, yet, when we have reason to believe that the truth of God is proposed to us, we should not listen to it with critical ears: we should rather receive it with all humility of mind; and “receive it with meekness, as an engrafted word, able to save our souls.” We should not be satisfied with understanding and approving of what we hear, but should endeavour to reduce it to practice. “If we be hearers only of the word, and not doers, we deceive ourselves” — — — Let us then look well to the effect produced on our own souls, and, “as new-born babes, desire the sincere milk of the word, that we may grow thereby.”]

  2.      Judge of your own state and character by the fruits you produce—

[If we are concerned to judge of others, much more are we of ourselves: for however wise and pious our instructors may be, it will be of no use to us, unless we be pious ourselves; nor, however erroneous they be, shall we suffer, if we be taught and sanctified by the Spirit of God. We must therefore not be contented with adopting right sentiments; but must take care that they influence us in a becoming manner. We should often bring ourselves to the touchstone of God’s word, and examine candidly what advancement we make in the divine life: knowing assuredly that if we be found cumberers of the ground at last, we shall be cut down and cast into the fire: but, if we have abounded in the fruits of righteousness to the glory of our God, we shall be accepted for Christ’s sake, and be acknowledged by him as good and faithful servants, who shall for ever participate his joy.]

MCCCXXXIII

THE NATURE AND IMPORTANCE OF TRUE RELIGION

  Matt. 7:21–23.

Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven. Many will say to me in that day, Lord, Lord, have we not prophesied in thy name? and in thy name have cast out devils? and in thy name done many wonderful works? And then will I profess unto them, I never knew you: depart from me, ye that work iniquity.

THE criterion, by which we are to judge of our spiritual state, is precisely the same as that whereby we determine the nature and value of things around us. As we know the different kinds and comparative excellence of trees by their fruits, so we may ascertain by our works whether we be real, or only nominal, Christians. It is by these that we shall be tried in the last day; and, according as they have been conformable or not to the will of God, will our eternal doom be fixed. Of this we are plainly warned in the words before us; which, as they cannot be rendered more intelligible, but would rather be enervated, by any attempt to explain them, we shall endeavour to impress on our minds by an application of them to our hearts and consciences. There are three distinct characters, to whom, in prosecution of our purpose, we shall address ourselves:

  I.      To those who make a profession of religion, but walk unworthy of it—

[Our Lord not only intimates, but expressly declares, that there are “many” who deceive themselves in the matter of religion. It is of infinite importance therefore that we should have just and accurate notions of vital godliness; and that we should bring our experience of religion to the touchstone of God’s word. It is evident that a person may have much, which bears the semblance of piety, while he is far from feeling its genuine influence. He may say, “Lord, Lord,” that is, he may not only profess to believe in Christ, and to submit to his authority, but may profess it with considerable zeal and confidence; he may also preach, and even work miracles, in the name of Christ, and yet be destitute of that, which alone can prove him to be a true Christian. The examples of Simon Magus, and of Judas, sufficiently confirm this melancholy truth. It becomes us therefore to inquire, not only what notions we entertain, but what effects they produce on our hearts and lives? Are we “doing the will of God?” Are we doing it cheerfully, uniformly, progressively? Do we walk with God, setting him constantly before us, endeavouring to approve ourselves to him in all we do, and worshipping him statedly in the Church, the family, and the closet? Do we act towards our neighbour, as we, in a change of circumstances, should expect him to act towards us? Do we pay a strict regard to truth and honesty in all our dealings? Do we exercise candour in judging, patience in forbearing, kindness in pardoning, generosity in relieving? In short, is love the principle, that regulates all our conduct? And are we conscientiously discharging all our relative duties, as husbands and wives, parents and children, masters and servants, magistrates and subjects? Are we, moreover, duly attentive to the workings of our own hearts, in order to suppress the motions of pride, envy, malice, covetousness, impurity, or whatever else may defile the soul? Are we studious to mortify sin in the thought and desire no less than in its outward actings? Now such is the true way to judge of our state: for only in proportion as we are enabled to practise these duties, have we any scriptural evidence of our acceptance with God. We do not mean that the performance of these duties constitutes the whole of religion: but that our faith in Christ is of no farther value than as it manifests itself by these fruits. If we have not oil in our lamps, whereby we are enabled to make our light shine before men, we shall, like the foolish virgins, be excluded, however confidently we may knock at the gate of heaven in expectation of admittance.]

  II.      To those who neither practise religion nor profess it—

[The text, though not so directly applicable to persons of this description, may yet suggest to them abundant matter for most serious reflection. While some deceive themselves by a mere profession of religion, there are others who are satisfied with declaiming against hypocrites: who, because they do not pretend to any serious religion, imagine themselves absolved from all obligations to it. But if our Lord does not approve of those who externally honour him, because their lives do not correspond with their professions, can we suppose that he approves of those who openly dishonour and despise him? If they be excluded from his kingdom, shall not these also? If they be disappointed in their expectations, must not the hope of these also be as a spider’s web? If they who can appeal to the judge himself that they have done much for him, be bidden to depart, shall those, who have never done any thing for him, find a favourable acceptance? Let such persons then learn, that to hate hypocrisy in others is to little purpose, unless they hate it also in themselves. The same rule of judgment is established for all. We shall all receive according to what we have done, whether it be good or evil. There shall be one doom for those who abused the Gospel, and for those who rejected it. If to the former it shall be said, “Depart, I never knew you;” of the latter it will be said, “Bring hither those that would not that I should reign over them, and slay them before me.”]

  III.      To those, who both profess religion, and adorn it by a suitable conversation—

[Our Lord expressly declares, that they, who do the will of his Father, shall enter into his kingdom: and his testimony is confirmed by numberless other passages of Holy Writ. Persons of this description are extremely different from the self-deceiving professors, not only in their practice, but also in their spirit and temper. Instead of making an ostentatious parade of their religion, they are intent rather on cultivating the inward principle: instead of hastily entertaining an assured confidence, they are jealous over themselves with a godly jealousy: and instead of being forward to boast of what they have done for Christ, they are ashamed of their best services, and ready rather to dread his displeasure for what they have omitted, than to claim his favour for any thing they have done. They still have indeed many infirmities: and it is their view of these that keeps them low, and perhaps sometimes fills them with doubts and fears. But God will easily distinguish between the allowed sins of the most specious hypocrite, and the lamented infirmities of the weakest of his children: and while he says to one, “Depart accursed,” he will address the other in terms of approbation and complacency. Though neither leavened or blemished offerings should be presented in sacrifice to God, yet, if presented as free-will offerings, they were accepted. Thus shall the imperfect services of his people, if offered with a willing mind, come up with acceptance before him, and be recorded at the day of judgment as evidences of their faith and love. Let the believer then go on in a course of uniform and unreserved obedience: and let him not be discouraged because he does not possess talents that attract the admiration of men: but rather let him study to approve himself to God; and he who seeth in secret, will ere long reward him openly.]

MCCCXXXIV

THE WISE BUILDER

  Matt. 7:24–27.

Therefore whosoever heareth these sayings of mine, and doeth them, I will liken him unto a wise man, which built his house upon a rock: and the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell not; for it was founded upon a rock. And every one that heareth these sayings of mine, and doeth them not, shall be likened unto a foolish man, which built his house upon the sand: and the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell: and great was the fall of it.

IT is of great importance in preaching the Gospel, to discriminate between the different characters to whom we deliver our message, and to separate the precious from the vile. If this be neglected, the wicked will hold fast their delusions, and the righteous continue in bondage to their fears: but if we be faithful in the discharge of this part of our duty, those among whom we minister, will be led to a knowledge of their own proper character and condition. Our blessed Lord, at the conclusion of his Sermon on the Mount, shews us how we should apply our subjects to the hearts and consciences of our hearers. In the words before us he describes,

  I.      The character and condition of the godly—

Their character is drawn in simple but comprehensive terms—

[“They come to Christ:” this is absolutely necessary to their entrance on the divine life: till they have come to Christ under a sense of their own guilt and helplessness, they have no pretensions to godliness; they are obnoxious to the curse of the law, and the wrath of God.

After they have come to Christ, “they hear his sayings;” they sit at his feet, like Mary,” desiring to be fully instructed in his mind and will. With this view they study the Holy Scriptures, and “meditate in them day and night:” with this view also they attend the ordinances, and “receive the word, not as the word of man, but as it is in truth, the word of God.”

They do not, however, rest in hearing his sayings; but they go forth to “do them.” They desire to know his will in order that they may do it. They love the most searching discourses, because by them they discover the evil of their own hearts, and are led to aspire after a fuller conformity to the Divine image: nor would they rest, till they feel every “thought and desire captivated to the obedience of Christ.”]

Their condition is exhibited in an apt similitude—

[A man who builds his house upon a rock, shews that, however temperate the weather may be at the time he is building, he expects tempests to arise: and when the storms do come, he feels himself secure, from a consciousness that his house is so constructed as to withstand their violence.

Now a godly man resembles him in foresight and in security. He knows that, though he may at present be able to live in some tolerable comfort without religion, it will not be always so: he feels that, when misfortunes, troubles, sickness, and death shall come, he will be miserable without a well-founded hope of immortality. Hence he will not be satisfied with any religion that will not stand the test of scriptural examination; for he knows that no other will prove sufficient in the hour of trial.

When the storms blow, and the tempests beat upon him, then he finds the benefit of having “digged deep,” and laid his foundation well. Then he stands immoveable secure: the promise and oath of Jehovah are his firm support: Omnipotence itself upholds him. In vain do troubles from without, or temptations from within, assault him: even in the immediate prospect of death itself he retains his confidence, “knowing in whom he has believed,” and assured that Jesus will save him to the uttermost.]

In a perfect contrast to this, our Lord exhibits,

  II.      The character and condition of the ungodly—

Their character is the very reverse of that already drawn—

[It is worthy of observation, that nothing is said of their coming unto Christ. Here is their radical defect: had they ever come as perishing sinners to him, they should have wanted nothing for the perfecting of their salvation: but they are too proud to stoop to such an humiliating method of obtaining mercy: they do not feel their desert of God’s wrath, or their need of a mediator: and therefore, though they will compliment Jesus with the name of Saviour, they will not flee to him for refuge as those who know that without him they must for ever perish.

They will indeed “hear his sayings; but they will not do them.” They may take a pleasure in hearing the Gospel preached; and, like Ezekiel’s hearers, attend the ministration of the word with as much delight, as others listen to a musical performance. They may even shew an extraordinary zeal about the ordinances of religionf, and may alter their conduct, like Herod, in many things: but there is some darling lust with which they will not part. When their besetting sin comes to be exposed, they draw back, unwilling to have their wounds probed, and their lusts mortified. When they are required to “pluck out their right eye, and to cut off their right hand,” they turn away, exclaiming, “This is an hard saying; who can hear it?”

This stamps their character as ungodly. It is not the commission of any gross sin that constitutes men ungodly; but it is the retaining of some bosom lust, the rendering of only a partial obedience to the law, the “not having the heart right with God.”]

The similitude also reversed exactly describes their condition—

[A person who, because the weather is fair, builds his house without any proper foundation, will, as soon as storms and tempests arise, find reason for regret. The house, for want of a foundation, will be undermined, and fall. He will then lose all the labour and money that he has bestowed upon it, and perhaps, with all his family, be overwhelmed in its ruins.

The ungodly man “is like to him” in folly, and in danger. His religion must come to the test at last: if it bear him through his trials in life, and uphold him with some degree of comfort in death, still it can never bear the scrutiny of the judgment day: then every man’s work will be tried as by fire; and that which does not endure the fire, will be burnt up. How will the folly of trusting to vain delusions appear in that day! What regret and sorrow will arise in the mind of him who has laboured so much for nought! And how “great will be his ruin,” when he shall have no shelter from the wrath of God, and when the goodly fabric that he built shall crush him to atoms!

O that we well considered this; and that all of us would build as for eternity!]

  Let us LEARN from hence,

  1.      The necessity of practical religion—

[Religion does not consist in mere notions, however just or scriptural; but in a conformity of heart and life to the will of God. We must not, however, mistake, as though our works were the foundation whereon we are to build (that would indeed be a foundation of sand): Christ is the only foundation of a sinner’s hope; the only rock on which we must build: but then we must shew that we do build on him, by the super-structure which we raise upon him: and if the superstructure be not such as to prove that we are founded on him, our hopes of standing in the day of judgment are vain and delusive.]

  2.      The excellence of practical religion—

[A house, whose foundation is deep, and fixed upon a rock, will stand, whatever storms or tempests may beat upon it. And thus it is with the practical and consistent Christian. His principles will bear him up in the day of adversity: he may defy all the hosts both of men and devils; for none shall ever separate him from the love of God that is in Christ Jesus our Lord. And when the most specious structures shall fall, to the confusion and ruin of those who erected them, the wise builder shall dwell secure amidst the desolating judgments and the wreck of worlds.]

MCCCXXXV

THE EFFECT OF OUR LORD’S PREACHING

  Matt. 7:28, 29.

And it came to pass, when Jesus had ended these sayings, the people were astonished at his doctrine: for he taught them as one having authority, and not as the Scribes.

IT has been thought by many, that this which is called the Sermon on the Mount, was not delivered at one time, but is only a collection of sayings which at different times were used by our Lord. But, as our Lord went through all the cities, towns, and villages of Judæa, instructing the people, it is reasonable to suppose, that he should frequently deliver the same truths in nearly the same expressions, because the same instructions were necessary for all. The repetition of them therefore, at different times, and at distant places, is no reason at all why they should not now have been delivered all at once, when so great a multitude was attending his ministry, and he had gone up upon a mountain for the purpose of addressing them to more advantage. Moreover, the words before us clearly shew, that this was one continued sermon; or rather, that these were the chief topics contained in it, together with the principal illustrations of them.

Having successively considered all the different parts of this sermon, we now come to notice,

  I.      The peculiar character of our Lord’s preaching—

We shall not enter upon the subject of his ministry at large, but confine our attention to the discourse before us; which, both in the matter and in the manner, appears to have been well calculated to make a deep impression on his audience.

The things with which they appear to have been particularly affected, were,

  1.      His wisdom—

[There was an astonishing depth in all that he spoke. His knowledge of the divine law was such, as infinitely surpassed all that even their most eminent prophets had ever manifested. David had acknowledged his inability to explore its depth: “I have seen an end of all perfection; but thy commandment is exceeding broad.” But the height, and depth, and length, and breadth of it were open to the view of Jesus, who saw it in all its spirituality, and in its utmost perfection. He was able to expose and refute all the false glosses with which their most learned teachers had obscured the law; and to set it forth as reaching, no less to the thoughts and intents of the heart than to the most open actions of the life.

There was also a luminousness in his statements, which, like the light of the sun, carried its own evidence along with it. And his illustrations were so apt, so easy, so familiar, so convincing, that every one who was open to conviction was constrained to assent to every word he spoke. Nor did he ever, like the Scribes, dwell upon matters that were altogether useless and unedifying; but he was always on subjects of prime importance, the knowledge of which was necessary for the salvation of the soul. In a word, as at an early period of his life the doctors in the temple “were astonished at his understanding and answers,” so now, on this and many subsequent occasions, his hearers wondered; “How knoweth this man letters (the Scriptures), having never learned,” or had a learned education?]

  2.      His faithfulness—

[He flattered not the people by countenancing for a moment their expectation of a temporal Messiah, but shewed the spiritual nature of that kingdom which he was come to establish. Moreover, in his reproofs he spared not any: the greatest and the wisest among the people were rather the more exposed to his censures, on account of the influence which they exerted over the minds of others. The fallacy of their reasonings, the defectiveness of their morals, and the hypocrisy of their religious acts, (their alms, their prayers, their fastings,) were held up to universal reprobation; and all the multitude were warned plainly, that “unless their righteousness should exceed the righteousness of the Scribes and Pharisees, they should in no case enter into the kingdom of heaven.” They were warned too that they must yield a cordial and unreserved obedience to his instructions; that the retaining of any bosom lust would infallibly destroy their souls for ever: that every sinful affection, though dear as a right eye, or apparently necessary as a right hand, must be cut off; or else they would assuredly take their portion “in hell-fire.”

These were plain truths; not such as the people had been accustomed to hear from their teachers, who only “prophesied smooth things, or amused them with deceits:” they were such truths as commended themselves to the consciences of all, and made them feel that they were sinners before God. Every person that heard him bore him witness, that “truly he was full of power by the Spirit of the Lord, and of judgment, and of might, to declare unto Jacob his transgressions, and to Israel his sin.”]

  3.      His authority—

[The Scribes were in the habit of founding their instructions on their own fallacious reasonings, or on the dogmas of some of the more learned Rabbins. But our Lord appealed to no authority above his own. He reasoned indeed for the conviction of his hearers; but the ground on which he required every word of his to be received, was his own authority; “I say unto you; I say unto you.” In this he differed from all the prophets that had gone before him: they delivered their messages, as from Jehovah; “Thus saith the Lord:”—but Jesus, being himself “God manifest in the flesh, assumed a right to dictate as from himself;” “Ye have heard from others” such or such a thing; but “I say unto you” the very reverse; and require you to receive the word on my authority. To this his hearers were ready to submit: for the miracles which he had already wrought without number had evinced his almighty power and Godhead, and were a standing testimony, that his every word was to be received with implicit faith and unreserved obedience.

Doubtless there were many other things conspicuous in his ministrations: his gracefulness and ease, his tenderness and compassion, his zeal and diligence, could not fail of attracting notice; but the points above specified, are those which seem more particularly adverted to in the words of our text.]

Such was the preaching of our Lord. Let us now consider,

  II.      The effect produced by it on his hearers—

They appear to have been exceedingly struck with his address; yet not so affected as we might have hoped. We shall endeavour to point out,

  1.      How far the effect was good—

[The word which we translate “astonished.” does certainly imply a very deep impression made upon their minds. This impression consisted partly in admiration, with which they were filled; and partly in conviction, with which they were penetrated; a conviction of the truth, the importance, and the beneficial tendency of all he had spoken. The novelty, united with the circumstances before mentioned, made his ministry appear as superior to that of others, as the effulgence of the sun is to the light of a twinkling star. One sentiment evidently pervaded the whole multitude, “Never man spake like this man.” At the same time they felt in their consciences, that, if this was religion, they had hitherto been ignorant of it in their minds, and destitute of it in their hearts.

Now these two feelings were doubtless good, inasmuch as they argued an openness of mind, a freedom from offence, and a desire of further instruction: and accordingly we find, that, “when he came down from the mountain, great multitudes followed him.” But, from all that is recorded, we have no reason to conclude that the impression made upon them was altogether such as might have been wished.]

  2.      Wherein it was defective—

[They should have been “pricked to their hearts” with a deep sense of their wickedness, and should have been led to cry out, like those on the day of Pentecost, “What shall we do to be saved?” Without such humiliation as this they could never be truly penitent: they never could abhor themselves, as every penitent must do, in dust and ashes.

They should have also given up themselves entirely to the Lord Jesus Christ. He required all to take up their cross and follow him: but this was effected only to a very small extent, even to the hour of his death: the whole number of his followers amounted at the last to no more than one hundred and twenty. Hence it is evident, that, whatever effects were produced on this audience, they were only transient; and, consequently, that the word preached did not profit the people, “not being mixed with faith in them that heard it.”

They should have been brought to a new and heavenly life. Every thing that falls short of this is in vain. We must “obey from the heart that form of doctrine into which we are delivered;” just as metal, that assumes the shape of the mould whereinto it is poured. But we see not in this audience any such tenderness of spirit, such melting of heart, such surrender of their souls, such transformation of their lives. They appear only to have been like Ezekiel’s hearers, who were delighted with his oratory, but were uninfluenced by his reproofs.]

  LEARN then from hence,

  1.      How ineffectual is the word without the Spirit—

[If any words could of themselves convert the souls of men, surely the words of our Lord Jesus Christ would have produced this effect. But even his discourses were often as water spilled upon the ground. So it was also when his disciples preached: “Paul might plant, and Apollos water, but God alone can give the increase.” The truth is, that nothing ever has been done, or ever can, for the saving of immortal souls, but by the operation of the Spirit of God. It is the Spirit that quickeneth us from the dead: it is the Spirit that opens the understanding and the heart: it is “the Spirit that enables us to mortify the deeds of the body,” and that renews us altogether after the Divine image. When, therefore, we come up to the house of God, let us look, through the means, to Him who alone can render the means effectual for our good. Let us remember, that the ministry of Christ himself will produce no saving effects without the Spirit; and that the word, by whomsoever delivered, if accompanied with the Holy Ghost sent down from heaven, shall be sharper than a two-edged sword, and be more powerful than “the hammer that breaketh the rock in pieces.”]

  2.      In what a lamentable state are the generality of hearers—

[Multitudes, where the Gospel is preached with fidelity, will approve the word, and perhaps admire the preacher; but they are apt to put those feelings in the place of true conversion. Surely this is a point that deserves to be well considered. We should judge ourselves, not by our feelings towards the word, or towards him that ministers it to us, but by the radical and abiding effects produced upon our hearts and lives. Let it be a matter then of serious inquiry, Wherein does my reception of the word differ from that manifested by the auditors of our Lord? Perhaps I have been often struck, yea, “exceedingly struck,” with admiration and conviction: but have I been brought to the exercise of deep contrition, of lively faith, of universal holiness? Know ye, beloved, that unless the word have this effect upon you, instead of being to you “a savour of life unto life, it will be a savour of death unto death;” yea, your state will be less tolerable than even that of Sodom and Gomorrha.]

  3.      What reason we have for thankfulness that we possess the written word—

[Many of Christ’s hearers probably regretted that they could not retain his discourse in their memory, and that they had it not in their hands for subsequent perusal. And the generality amongst us have reason to lament our inability to remember what we hear, even when the discourse embraces perhaps only a single point of that which was so diffusively treated by our Lord. But, whether this forgetfulness is our misfortune or our fault, we have this consolation at least, that the sermon of our blessed Lord is in our hands; that we may hear him preach it over to us, as it were, again and again; yea, that we may even ask him to explain to us every point in it. What an advantage is this! What a value should we set upon it, if now, for the first time, his sermon were put into our hands! But, alas! because it is accessible at all times, we are apt to make light of it: and not a few are blind enough to disregard it, because it refers rather to the precepts than the doctrines of the Gospel. Let us not however so slight our privileges: let us study this portion of Holy Writ with peculiar attention: and let us endeavour to get every precept wrought into our hearts, and exhibited in our lives. Then shall we be indeed improved by it, and shew forth the excellence of Christianity in all its perfection.]

MCCCXXXVI

HOW WE ARE TO FOLLOW CHRIST

  Matt. 8:19–22.

A certain Scribe came and said unto him, Master, I will follow thee whithersoever thou goest. And Jesus saith unto him, The foxes hare holes, and the birds of the air have nests; but the Son of Man hath not where to lay his head. And another of his disciples said unto him, Lord, suffer me first to go and bury my father. But Jesus said unto him, Follow me: and let the dead bury their dead.

ONE would have supposed, that, in such a history as that of our Lord, none but great things would be recorded; and that smaller incidents would be passed over as unworthy of notice: but the inspired writers, notwithstanding an inexhaustible fund of matter presented itself to their view, and they had previously determined to be as concise as possible, were directed by God to relate many circumstances, which to us would have appeared too insignificant to be mentioned in such a work. And for this we have abundant reason to be thankful: for, had any other plan been followed, the Scriptures would have been less calculated for general use. Great events occur but rarely, and to few; whereas small circumstances arise daily and hourly; nor is there any one to whom they may not profitably be applied. The short conversations recorded in the text appear of little moment; yet are they singularly instructive, and applicable to every human being. They serve in a peculiar manner to put us on our guard against two destructive errors, precipitancy on the one hand, and procrastination on the other: they guard us, I say, against,

  I.      Precipitancy—

This is a common and fatal error in the Christian world—

[The Scribe here mentioned was manifestly guilty of it. He came to our Lord professing a determination, which he was but ill qualified to execute. Doubtless his intention was good: he came in a very respectful manner, and voluntarily engaged himself to become a stated follower of Christ: but it is probable that he thought his office and talents, as a Scribe, would procure him a more elevated station among the disciples: and it is evident that he expected to find his adherence to Christ rewarded with an abundance of earthly comforts. Our Lord therefore rectified his mistake, and told him, that his followers must expect no better fare than he himself had, which yet in some respects was inferior to that which the wildest animals enjoyed: for “foxes had their holes, and birds of the air their nests; whereas the Son of Man, though Lord of all, had not where to lay his head.”

The same fault obtains very commonly amongst ourselves. Multitudes take up a profession of religion upon grounds equally mistaken: they expect to find ease, and interest, and honour, as their portion here: and, because such things are promised to the believer in a spiritual view, they are ready to look for them altogether in a worldly view. They see that vital religion ennobles the soul; and therefore they expect the world to estimate it according to its true value. But they are much mistaken: and]

It is of great importance that this error should be rectified—

[Before any person makes a profession of religion, it is requisite that he should consider carefully, what duties are required of him, and what difficulties are to be encountered by him. Now the duties are, not such as the Scribe apprehended: namely, to wait upon Christ in an external profession of his religion (for we may go to the outward ordinances with the greatest punctuality imaginable, and yet be as far from Christ as ever); but to mortify the whole body of sin; to crucify the old man with the affections and lusts; to be altogether dead to the world, and alive unto God; and to have the same mind as was in Christ Jesus, viewing every thing as he viewed it, regarding every thing as he regarded it, and doing every thing as he did it. This is a work not to be undertaken lightly, or to be executed easily. There are also innumerable difficulties to be encountered. Whatever a man may think about worldly ease, or interest, or honour, he will find that he must sacrifice all these, and be, like his Master, “despised and rejected of men, a man of sorrows and acquainted with grief.” He that will follow Christ acceptably, must “follow him without the camp, bearing his reproach.” He must engage in a warfare, and maintain it manfully, against all his spiritual enemies. He must endure hardness as a good soldier of Jesus Christ: and if his own life stand in competition with his duty to God, he must sacrifice it cheerfully, accounting death in his cause the greatest honour.

Now these things, I say, should be well considered, and maturely weighed. We should consider whether Christ be worthy of all this labour and sorrow; whether heaven will be a sufficient recompence for it; and whether God has given us a heart to choose him thus for our portion and eternal great reward? In this manner we should “count the cost;” and then, from a conviction that the pearl of great price is indeed worth all that we possess, we should “sell all, and buy it.”]

But there is another error, against which we need equally to be guarded; namely,

  II.      Procrastination—

This indeed is even more common than the former—

[The person whom our Lord enjoined to follow him, was already “a disciple:” but it was our Lord’s will that he should become a more stated attendant on him, and a preacher of his Gospel. But, though this man did not intend to shrink from the duty imposed on him, he thought he had a more imperious duty at the present, and that his obedience to the Saviour’s call should be postponed to that. But our Lord would admit of no delay: he intimated to the man, that, however commendable it was to shew a filial respect to his deceased parent, and however short the time might be that he would be detained by it, his call to follow him was clear, and of paramount obligation. He intimated further, that the business which he had desired to engage in might just as well be performed by others, who, being destitute of spiritual life, were unfit for the higher office to which he was called: “Let the dead bury their dead; but go thou, and preach the kingdom of God.”

Now, though we may suppose that there was something peculiar in this, and therefore not applicable to ourselves in its full extent, it is evident that our Lord intended to impress on the minds of all this solemn truth, that nothing could justify a disobedience to his commands, or a delay in dedicating ourselves to his service.

But the fact is, that almost every one imagines he has some present engagement of more importance; and, when called to follow Christ, replies, “Let me first go, and do this or that: let me finish my present business; let me get out of my present situation; let me attain such an object.” They will not say, “I will never follow Christ;” but they plead some excuse for not following him at present. Alas! how many thousands perish through this delusion! They think “the fit time is not yet come;” they promise themselves “a more convenient season;” and thus they delay, till death cuts short their purposes, and puts an end to their existence.]

But this evil, like the former, must be banished from us—

[If so specious a plea was not admitted by our Lord, what other can be? We must not understand our Lord as pouring contempt on filial duty; for he requires all to “shew piety at home, and to requite their parents” to the utmost of their power: but he would have us to know that the duty of devoting ourselves to him is superior to every other, and that “the kingdom of God and his righteousness must be sought by us in the first place.” If any attention to worldly duties be pleaded for the neglect of our souls, he would remind us that the plea will not be admitted in the day of judgment. On some particular occasions, indeed, “he will have mercy and not sacrifice:” but, in the great work of salvation, our duty to God must supersede every other. The care of our soul is the one thing needful; and that must be attended to, whatever else may be neglected. That admits of no delay. This is the only moment that we can call our own: and he who postpones the concerns of his soul till the morrow, has reason to fear that God will say to him, “Thou fool, this night shall thy soul be required of thee.” “This should be regarded as the only accepted time, the only day of our salvation.”]

  From hence then we may further LEARN,

  1.      How to estimate the things of time—

[Our blessed Lord has taught us this effectually by his example. Though he was the Maker and Proprietor of all things, he chose to dwell in a more destitute condition than the beasts of the field or the fowls of the air, even without any stated place where to repose his head. By this he has shewn what an empty worthless portion riches are; and how contented the poor should be with their humble lot. He has shewn, that to serve, and honour, and enjoy God is the most desirable state on earth; and that whether we have a larger or smaller portion in our way to heaven, is scarcely worth a thought. To follow him is our one duty, and should be our one concern. If we have much of this world, we should serve him with it; and if but little, we should live, like the birds of the air, in a cheerful dependence on his good providence; contented equally “to abound, or to suffer need;” and feeling that when we “have nothing, we are really possessing all things.”]

  2.      How to act in reference to eternity—

[The thought of eternity must, so to speak, swallow up every other. We must make no account of any thing that is to be sacrificed, or any thing that is to be endured, in the service of our God; but must devote ourselves to him without hesitation and without reserve. If, like the disciple in the text, we are called to preach the Gospel of the kingdom, we should shew what exalted thoughts we have of the ministerial office, by our self-denying diligence in the discharge of it. We should “not seek great things for ourselves,” or “entangle ourselves with the affairs of this life,” but be contented with less of this world’s goods, that we may be more at liberty to advance the interests of our Redeemer and the welfare of his Church and people. But, whatever be our station in the world, we are equally called to “follow Christ;” and on our obedience to that call our eternal happiness depends. I say not, that we should neglect our civil or social duties; for God commands us to perform them with all diligence: but I do say, that where the concerns of time and eternity interfere with each other, we must labour, “not for the meat that perisheth, but for that which endureth unto everlasting life, which the Son of Man will give unto us.”]

MCCCXXXVII

CHRIST STILLETH THE TEMPEST

  Matt. 8:27.

But the men marvelled, saying, What manner of man is this, that even the winds and the sea obey him?

THE more we see of Christ, the more we are constrained to admire him. Every fresh miracle discovers to us more of his unbounded power and grace. The disciples had often been struck with wonder at the miracles wrought by him. They now beheld a miracle in which they themselves were deeply interested, and were stimulated by it to more exalted thoughts of his august character.

It will be profitable to inquire,

  I.      What it was at which they so marvelled—

The disciples in crossing the lake were overtaken by a storm, and were in imminent danger of being overwhelmed by the waves. In this strait they called upon their Lord for help—

[They had put to sea in compliance with their Lord’s command; yet were they not exempt from the dangers incident to navigation. Christ himself submitted to be thus tossed by winds and waves, and in so doing has taught us what his Church must expect in this tempestuous worldb. His disciples, having exerted themselves in vain, applied to him. In this they afford us a good example under our distresses. Perplexed by fear, and agitated by impatience, they addressed him rather in a querulous expostulation. Alas! how feeble is our nature under the pressure of heavy trials’. How apt are we to mix our supplications with complaints against God! They shewed however, with all their weakness, in whom their trust was, and that they had no hope but in his almighty aid.]

He immediately interposed for their deliverance—

[He could, if he had seen fit, have prevented the storm; but then the disciples would not have discovered their own weakness, nor have seen this marvellous display of their Master’s power. It is for the same gracious ends that he permits our troubles; and, when they have brought us to him in fervent supplication, he will deliver us from them. He arose from his pillow, and with authority rebuked the storm. Instantly the boisterous winds were hushed, and the roaring billows silenced. Though at other times the waters after a storm remained in a perturbed state, at his command they subsided to a perfect calm. Such is the effect his word produces on “the tempest-tossed soul.” Terrors, that appalled the conscience, are dissipated as a cloud. Temptations, that agitated the frame, are disarmed of their power, and afflictions, that overwhelmed the soul, are made to yield “the peaceable fruits of righteousness.” Well might they marvel on an occasion like this. Nothing seems so much beyond the controul of man as the winds and waves; but even these heard the voice and obeyed the will of the Lord Jesus. Well therefore might the disciples exclaim, “What manner of man is this!”]

So stupendous a miracle should lead us to consider,

  II.      What views of Christ will naturally arise from this display of his power—

The disciples, through their ignorance and perplexity, scarcely knew what to think. But to us his conduct naturally suggests the following truths:

  1.      Christ is the true and living God—

[His sleeping, through fatigue, shewed him to be a man like ourselves; but his exercise of such power proved him to be God also. Moses had opened the sea by his wonder-working rod; and Elijah had made a path through Jordan by his mantle: but both confessedly wrought their miracles in dependence on God. Jesus, on the contrary, performed this miracle by his own power: and who, but God, is sufficient for such things? It is spoken of as the peculiar prerogative of God to rule the sea. Let us then bear this in mind in all our addresses unto Jesus. Let us indeed make this the ground of our application to him.]

  2.      He is never unmindful of his people’s troubles, however he may appear to be so—

[The Apostles rather reflected on him as though he “cared not” for them. But his providential care was not the less exerted because he was asleep. We also are ready on some occasions to think him unmindful of us. We too often adopt the impatient language of the Church of old—; but the answer he gave to them, is equally applicable to us—k. We never need to be afraid if we be embarked with him. His ark may be tossed about and driven by tempestuous winds; but though every thing else should perish, that would outride the storm.]

  3.      He will not withhold his aid on account of the weakness of our faith—

[The excessive fears of his disciples shewed their want of faith. He therefore reproved them for having so little confidence in him. But he would not on that account refuse their request. In us also he too often sees the workings of unbelief: but he will “not be extreme to mark what is done amiss.” He frequently, when on earth, relieved those who doubted his power or his willingness to help them: and it is well for us that he still exercises the same pity and forbearance. Doubtless, however, the stronger our faith, the more speedy and effectual, for the most part, will our deliverances be.]

  4.      He is as able to save us out of the greatest difficulties as from the least—

[We are ever prone to limit him in the exercise of his goodness; nor are even the most signal manifestations of his power sufficient to correct this propensity: but he who created and upholds all things can overrule them as he pleases; and his promises to his people are fully commensurate with their wants. Let us then go to him under our most pressing difficulties, and rest assured, that he is both able and willing to save us to the uttermostn.]

  ADDRESS—

  1.      To the disobedient—

[God has been pleased to bestow on man the gift of reason, and to leave him a free agent in all which he does. Alas! how vilely do the generality abuse this transcendent mercy! They are more regardless of the divine command than even winds and waves. And is this the end for which God has so distinguished us? Is the privilege of volition granted us to encourage our revolt? Is it not rather, that our obedience to God may be a rational service? Let the disobedient stand amazed at their impiety. Let them wonder that the Divine forbearance is so long exercised towards them. Surely they have abundant need to offer that petition—. O that they may be more impressed with their danger than ever the disciples were!]

  2.      To those who truly endeavour to serve the Lord Christ—

[All seasons are not alike in the spiritual, any more than in the natural, world. The greatest difficulties may encompass you, when you have the clearest evidence that you are in the way of duty. But know that your Lord is an all-sufficient, ever-present help. Do not then shun the path of duty because of any trial that may beset you. In the midst of all, possess your souls in faith and patience; and let the triumphant words of former saints be your song—. Thus shall you have richer discoveries of your Saviour’s care and love, and from personal experience attest the truth of that poetical description—q.]

MCCCXXXVIII

MERCY BEFORE SACRIFICE

             Matt. 9:13.

Go ye and learn what that meaneth, I will have mercy, and not sacrifice.

ST. PETER, speaking of his brother Paul, says, that in his writings there are “some things hard to be understood.” The same may be said, in some degree, respecting all the inspired writers. There is, in many of their statements, a height which cannot be explored, and a depth which cannot be fathomed. Even the precepts which they give us are by no means always plain. Some are so figurative, that we are, of necessity, constrained to divest them of their high colouring, in order to reduce them to the standard of practical utility. Thus, when it was said, “Whosoever shall smite thee on thy right cheek, turn to him the other also,” we cannot take it altogether in a literal sense, but must understand it as inculcating only a very high degree of patient submission to the injuries inflicted on us. Some are obscure, on account of the unqualified manner in which they are expressed: “Give to him that asketh thee; and from him that would borrow of thee, turn not thou away.” Were this precept followed in its full extent, the richest man would soon have nothing either to give or lend. Some passages, like my text, are difficult; because, whilst they are expressed in the most positive terms, they are to be understood only in a comparative sense. Our Lord never intended to say that God did not require sacrifice: for the whole Mosaic law was written to shew what sacrifices God did require. His meaning was that mercy was in itself far superior to sacrifice; and that, where the two came into competition with each other, mercy was to be preferred to sacrifice, and to be exercised to the neglect of sacrifice.

That we may enter fully into this subject, let us consider,

  I.      The lesson that is here commended to us—

Our blessed Lord, after calling Matthew the publican to the apostleship, condescended to attend a feast which his new disciple had prepared for him. To this feast many publicans and sinners were invited; and our Lord did not disdain to sit down to meat in their company, and to converse familiarly with them. For this he was blamed by the Pharisees, who thought such a condescension, on his part, a violation of his duty both to God and man: to God, who bids us “not to sit with the wicked;” and to man, to whom it must appear an encouragement to vice. But our Lord vindicates himself, by shewing, that such persons were most likely to profit from his instructions, as the sick are from the physician; and that his conduct was in perfect accordance with their own Scriptures, wherein this lesson was plainly inculcated, “I will have mercy, and not sacrifice.” The import of this he bade them learn: “Go ye, and learn what that meaneth.”

Now, the meaning of it is,

  1.      That moral duties are more excellent than those which are merely ritual—

[To this the whole Scriptures bear witness. You will find the utmost contempt poured on ritual observances, when devoid of piety: but in all the Bible you will not find one real exercise of grace despised. The smallest good imaginable you will see commendede, and the will accepted for the deed. In moral duties there is a real and inherent excellence: in every one of them there is, what I may justly call, a conformity to God himself, to “whose image we attain by the universal exercise of righteousness and true holiness.” They are good at all times, and under all circumstances: whereas ritual observances have nothing valuable in them, except as being appointed of God for his honour, and as being made use of by God for our good. For instance, what is there in the seventh day of the week, or the seventh part of our time? As far as regards the morality of that appointment, it might as well have been a third or a tenth or a twentieth part of our time. And what is there in sacrifices? The killing of a bullock is in itself no better than the killing of a dog: and if God had so ordained, the blood of swine would have been as good as the blood of bulls and of goats. As commanded of God, even the slightest ordinance is to be regarded with the deepest reverence: but, divest even Sabbaths and sacrifices of their divine authority, and I say again, they are of no value. Hence David says, “Thou desirest not sacrifice; else would I give it: thou delightest not in burnt-offering.” And Samuel, reproving Saul, puts to him this pointed interrogation, “Hath the Lord as great delight in burnt-offerings and sacrifices, as in obeying the voice of the Lord? Behold, to obey is better than sacrifice; and to hearken, than the fat of ramsi.”[

  2.      That, where they come in competition with each other, ritual duties must give way, and be superseded by the moral—

[The whole course of our blessed Lord’s conduct upon earth attests this truth. On many occasions he, if I may so say, violated the Sabbath-day, performing his miracles then, as on any common day, and ordering a man to carry his bed upon the Sabbath-day. On account of these apparent violations of the Sabbath he was constantly accused as disregarding the laws of Moses and of God. In the twelfth chapter of St. Matthew’s Gospel we are informed, that he authorized his disciples upon the Sabbath-day to pluck some ears of corn, and rub out the grain and eat it. The act was perfectly legal in itself: but, being done on a Sabbath-day, it was construed as a threshing of the wheat, and, consequently, as a work forbidden on that day. But our Lord justified them from the example of David, who, with his followers, had, contrary to an express command, eaten the shew-bread, which was the exclusive portion of the priests. He further justified them from the countless occupations of the priests in the temple, which turned the Sabbath, that should have been a day of rest, into a day of more than ordinary labour. These being works of necessity, the one for satisfying of their hunger, and the other for the serving of the altar, the ritual command was made void, being superseded by a call of more urgency, and of paramount obligation.]

Such being the lesson here inculcated, let us consider,

  II.      The vast importance of learning it—

The manner in which our blessed Saviour speaks, shews that this lesson is far from being generally understood; whilst yet it is so important, that it ought to be diligently studied by every child of man. It is a lesson of vast importance,

  1.      For the forming of our principles—

[In the true spirit of the Pharisees of old, many amongst ourselves lay a very undue stress on outward observances, as recommending us to God. But the answer of Balaam to Balak, who had consulted him on this subject, gives us the true view of it: “Wherewith shall I come before the Lord, and bow myself before the high God? Shall I come before him with burnt-offerings, with calves of a year old? Will the Lord be pleased with thousands of rams, or with ten thousands of rivers of oil? Shall I give my first-born for my transgression, the fruit of my body for the sin of my soul?” This was the question put to Balaam. His answer was, “He hath shewed thee, O man, what is good: and what doth the Lord require of thee, but to do justly, and to love mercy, and to walk humbly with thy God?” To the same effect is the declaration of St. Paul: “The kingdom of God is not meat and drink, but righteousness and peace, and joy in the Holy Ghostm.” It is the inward disposition of the mind that God regards, and not the service of the body. “The sacrifice of a broken and contrite spirit is, in his sight, of more value than the cattle upon a thousand hills.” We must not, then, form a judgment of our state by our punctuality in outward duties, but by the depth of our humiliation, the simplicity of our faith, and the integrity of our souls in the way of holy obedience. To this must we attend, as of absolute and indispensable necessity: and any principle opposed to this will only deceive us to our ruin.]

  2.      For the regulation of our conduct—

[There must, of necessity, be times when our ritual and moral duties clash with each other. To wait upon God in the public assembly of his people is a duty which we all owe to him, and which should not be omitted without great necessity. But who will say that an attendance upon a sick and dying person is not a sufficient cause for neglecting, for a season, the house of God? Who will say, that if there were in a town a general conflagration, the inhabitants would be ill employed in extinguishing the fire, even though it were the Sabbath-day? True, we must take care that we do not pretend a necessity which does not really exist: for we cannot deceive God; and therefore it becomes us to be on our guard that we deceive not our own souls. But, supposing that we exercise an impartial judgment in determining the question before us, we may be sure that God will approve of the conduct that is founded on the rule before us. There is a medium to be observed between a superstitious adherence to forms and a profane neglect of them: and it must be our endeavour so to approve ourselves to God, that we may have his Spirit witnessing with our spirit that we are accepted of him.]

MCCCXXXIX

TWO BLIND MEN HEALED

  Matt. 9:28–30.

And when he was come into the house, the blind men came to him: and Jesus saith unto them, Believe ye that I am able to do this? They said unto him, Yea, Lord. Then touched he their eyes, saying, According to your faith be it unto you. And their eyes were opened.

WE are so much accustomed to read and hear the miracles of our Lord, that the recital of them produces little or no effect: but had we seen the multitudes of diseased people continually coming to him, crying after him, and breaking in upon his retreats when he was in the houses of his friends, we should have been greatly astonished. In the passage before us we have a specimen of their importunity: two blind men, having in vain supplicated our Lord’s assistance in the street, followed him into a house, and there obtained that relief, which, from prudential considerations perhaps, he had not chosen to impart in the presence of the people.

Waving many observations which will arise, when another miracle, exactly similar to this, shall be considered, we shall fix our attention upon two things, which are very strongly marked in the words before us:

  I.      The object of faith—

The whole sacred volume is to be received by us; but God has revealed in it the proper object of our faith: his perfections are the foundation on which we build; and though every perfection is equally an object of our love, yet there seems a propriety in regarding his power as the more immediate object of our faith; because it will be to no purpose to believe him well-disposed towards us, if we do not also believe him able to effect his gracious intentions—

[In confirmation of this we may observe, that in the most eminent instances of faith, the power of God has been chiefly regarded — — —

And in the most remarkable instances of unbelief, his power has been principally doubted — — — Moreover God in a peculiar manner points out this attribute to our noticed, expostulates with us for not attending to it sufficiently, and exhorts us to take it for our strengthf — — —]

The address of our Lord to the two suppliants leads us further to remark,

  II.      The importance of faith—

[Our Lord makes more inquiry after this than after any other grace — — — He overlooked many faults, where this was exercised; and disregarded every thing that was apparentlygood, if this were wanting — — — He invariably bestowed the highest encomiums upon itk; and made it, not only a condition, but the very measure of his favours — — —]

  APPLICATION—

  1.      To unbelievers—

[If men may manifest a very considerable earnestness about salvation, and yet leave room to doubt whether they really believe in the all-sufficiency of Christ, how evidently must they be unbelievers, who have no solicitude about their eternal welfare! To judge of your faith, see whether you resemble these blind men in your consciousness of your need of a Saviour, and your conviction of the sufficiency of Christ to save you? Your need of mercy at his hands is as real and as urgent as ever theirs was: and, if you really believe in him, you are going to him with the same importunity as was expressed by them: nor will you account any time or place unfit for the silent offering of your requests. Think then, what will you answer to the Lord when he shall inquire respecting your faith! And what will you do, if he should say, Be it unto you according to your faith? Alas! too many of you need no greater curse than this. If you have no more pardon, peace, or glory, than in proportion to your present exercise of faith, the great mass of you, it is to be feared, will be miserable indeed. O remember the fate of the unbelieving Israelites; and flee to Christ, every one of you, lest ye perish after their example of unbelief.]

  2.      To those who are weak in faith—

[Can you see the multitude of our Saviour’s miracles, and entertain any doubt of his sufficiency? or the examples of so many that were strong in faith, and not be ashamed that, with your superior advantages, you should ever indulge unbelief? O fix it in your minds, that Jesus is able to save to the uttermost, and to keep that which you have committed to him. Believe in the Lord, so shall you be established; believe his prophets, so shall ye prosper. But if ye will not believe, neither shall ye be establishe.]

  3.      To believers in general—

[You will find that peace of mind, purity of heart, victory over the world, and indeed all that you hold dear, vary according to the weakness or stability of your faith. Beware then of ever “limiting the Holy One of Israel.” Beg that “what is yet lacking in your faith may be perfected.” And seek to become “strong in faith, giving glory to God.”]

MCCCXL

OUR DUTY TO THE BENIGHTED WORLD

  Matt. 9:36–38.

When he saw the multitudes, he was moved with compassion on them, because they fainted, and were scatteredm abroad, as sheep having no shepherd. Then saith he unto his disciples, The harvest truly is plenteous, but the labourers are few; pray ye therefore the Lord of the harvest, that he will send forth labourers into his harvest.

IT is an honour to the present age, that religion has assumed her true character of diffusive benevolence. There is much going forward in the circulation of the Scriptures in the different languages of the world, and in the sending out of missions to every quarter of the globe. But, when I say that there is much going forward, I speak only comparatively with what has been done for ages past: for, in truth, all that is done at present is little more than a drop in the ocean. It is a comfort, however, to know, that the proper office of religion is better understood; and that piety, which, till lately, has been circumscribed within the narrow limits of a man’s own family, now comprehends in its efforts the whole family of mankind. This was the religion which our Lord inculcated on his first disciples, and which, from the words before us, I will take occasion to recommend to you.

Let us then consider,

  I.      The state of the world at large—

Doubtless our Lord spake primarily of the Jews, whose condition, in respect of piety, was truly deplorable. The authorized teachers were altogether intent on their own temporal minterests, whilst they forgot entirely the spiritual and eternal interests of the people: so that the people were really as sheep without a shepherd. Happy would it be if there were not but too much occasion for similar complaints in the present day; and that not only amongst other churches, but our own. However, it is of heathens rather that I propose at this time to speak. They, as my text intimates, are in a state,

  1.      Of destitution—

[The people “fainted” through their want of that nourishment which their priests ought to have administered. And amongst the heathen world there are multitudes who feel their need of mercy, but know not how to attain it. Nothing can be more clear, than that the most uncivilized savages have an idea of some Superior Being, whom they conceive themselves to have offended, and whom they wish to propitiate. For this end, they have recourse to penances, and pilgrimages, and self- inflicted tortures. It is quite afflictive to read of the rites prescribed by the priests of different religions for the obtaining of favour with their deities. They seem to have exhausted their ingenuity in searching out modes the most painful, the most odious, the most absurd. And what is the effect? The people, after all their self-denying efforts, faint as much as ever, under a sense of the fruitlessness of their endeavours, and with fearful anticipations of their future doom. Like Hagar, when her little stock of water was consumed, they see no prospect before them, but to lie down and die. No angel have they at hand to point out the fountain; which, though hidden, is close at hand. And this is the state of many hundreds of millions of our unhappy fellow-creatures, even of the whole heathen world. Would to God it were not also the state of millions amongst ourselves!]

  2.      Of danger—

[Sheep, without a shepherd are exposed to dogs and wolves, who may tear them to pieces at their will: and, in like manner, are the heathen world exposed to the assaults of that roaring lion, who is never satiated with his prey; even with Satan, who prowls throughout the world, seeking whom he may devour. By temptations too on every side, as well as by their own in-dwelling lusts, are they assailed; so that there is indeed no hope of escape for them: for no shepherd have they, to warn them of their danger, or to point out to them a place of refuge. A Deliverer, indeed, is at hand with them, if they did but know where to find him, and how to make their application to him. But they have no man to care for their souls, or to give them the information which they stand in need of. Hence “they perish for lack of knowledge:” not indeed like sheep, by a mere bodily destruction, but under a load of guilt, that sinks them into everlasting perdition; even into “that lake of fire and brimstone,” where they shall “lie down in everlasting burnings.”]

And can we doubt what is,

  II.      Our duty towards them?

Our blessed Lord has taught it us: has taught it,

  1.      By his own example—

[He “had compassion on the multitudes.” And whence is it that we are so unfeeling towards them? Is it that the heathen are in so much better state than the Jews who attended the ministry of our Lord? Were they who had God in the midst of them by his word and ordinances, such objects of compassion; and are not they who are altogether “without God in the world?” I say then, again, Whence is it that we perhaps, in the course of our whole lives, have never spent one hour in mourning over their unhappy condition, or in praying to God for them? Had the smallest interest of our own been in jeopardy, we should have thought of it, and devised means to avert the impending calamity. But for their souls we have felt no anxiety; nor have we put forth any exertions for their welfare. Truly, we have lain in more than brutish apathy, when we ought to have wept over them, as our Lord over Jerusalem: and to have had great heaviness and continual sorrow in our hearts, as Paul had for his Jewish brethren.]

  2.      By a particular command—

[“Pray ye,” says he, “to the Lord of the harvest, that he will send forth labourers into his harvest.” And who is “the Lord of the harvest,” but Jehovah? for “all souls are his.” And who but He can “thrust forth labourers into his harvest?” For ministration at home, where ease, and honour, and emolument, are found, multitudes are ready to obtrude themselves, and to solicit employment in the sacred office: but when God inquires for labourers in the heathen world, and says, “Who will go for us?” how few are found who are ready to reply, “Here am I; send me!” No, in truth: there are excuses enough then: one, like Moses, has not the qualifications for so great a work: another has some temporal occupation inconsistent with it: and another has married a wife, or intends to do so, and therefore cannot go. Much labour and little pay, is not the preferment which the generality of us affect: a thousand difficulties rise up to view; and every mole-hill becomes a mountain. And who but God can overcome this sad reluctance? Who can inspire men with zeal sufficient for this holy undertaking? None but He who formed the universe: none but He who called Andrew and Peter from their nets, and Matthew from the receipt of custom. “He has all hearts in his hands, and turneth them whithersoever he will;” and can convert a proud and persecuting Saul into a humble, loving, and laborious servant of Christ. We should therefore pray to him to effect this. He is a prayer-hearing God, and will not suffer us to seek his face in vain. The whole night did Jesus spend in prayer, previous to his calling to himself his twelve disciples. And who can tell, if we were alike earnest in prayer, what might be effected in behalf of the heathen world? At all events, we are bound to use the means: and we have every reason to believe, that if “we would give no rest to our God,” agreeably to his directiond, he would arise for our help, and get himself praise throughout the earth.]

  IMPROVEMENT—

  1.      Be thankful for the blessings which you yourselves enjoy—

[Are you “faint,” from a sense of your own guilt and helplessness? You have those at hand who are ready to offer you “the cup of salvation.” Are you exposed to danger? You have shepherds to warn you of it, and to point out to you that Saviour who is both able and willing to deliver. It may be that some of you understand, by painful experience, what it is to feel a sense of God’s wrath upon the soul, and to be harassed with “a certain fearful looking for of judgment and fiery indignation.” O, what thanks do you owe to God, that the way of life is so plainly opened to you, and that you are so urgently called to walk in it! Be thankful, then, and avail yourselves of the privileges which you enjoy, and which “many prophets and kings have sought in vain.”]

  2.      Endeavour to extend them to the whole world—

[This is the bounden duty of all, to whom the Gospel comes. Ministers and people are alike bound to use the efforts which are within their power: and the poorest and weakest in the universe may lift up his soul in prayer. I call upon you, then; on you especially who are sensible of your own privileges; surely it will be strange indeed if you do not shew a zeal for God. who has so distinguished you; and if you do not endeavour to impart to others the blessings which you yourselves enjoy. To you who are educating for the ministry I would particularly commend this subject. and say. Not only pray that God would send forth others into his harvest. but beg him to give you grace. that you may be ready to go yourselves.]

MCCCXLI

THE LIMITED COMMISSION OF THE APOSTLES

  Matt. 10:5–7.

These twelve Jesus sent forth. and commanded them. saying. Go not into the way of the Gentiles. and into any city of the Samaritans enter ye not: but go rather to the lost sheep of the house of Israel. And as ye go. preach. saying. The kingdom of heaven is at hand.

AFTER our blessed Lord had chosen his twelve servants. whom he called apostles. he gave them a commission to go forth and proclaim his advent. just as his forerunner. John the Baptist. had already done. But. considering the unbounded benevolence of our blessed Lord. and that he was really come in order to save the whole world. we are rather surprised at the charge he gave them. especially as contrasted with the commission which he gave them after he was risen from the dead. and which is now given to all who preach in his name. We propose to consider,

  I.      The restriction imposed on them—

They were commanded to proclaim that the kingdom of heaven was at hand—

[By “the kingdom of heaven” was meant the kingdom which the Messiah was appointed to establish. The expression. “the kingdom of heaven.” was generally so understood at that time; and the people to whom the Apostles were sent. were in no danger of misapprehending the tidings which they heard. The whole nation of the Jews were then expecting their Messiah: and. though they formed very erroneous notions respecting the nature of his kingdom. they were persuaded that he was to be a King. and to reign over them. and to put all his enemies under his feet. The same proclamation. and in the very same terms. had been made by John the Baptist. and by our Lord himselfb: so that the office of the Apostles was not to bring new tidings to the people’s ears, but only to call their attention to the truth which had already been extensively circulated throughout the land.]

But in the execution of their commission, they were restricted to the house of Israel—

[They were “not to go into the way of the Gentiles, or to enter into any city of the Samaritans” but to give an exclusive attention to “the lost sheep of the house of Israel.” The Jews, though professing to belong to God, were really “lost sheep,” having gone astray from him, and wandered far from his fold.

But whence arose this restriction, and this extraordinary partiality towards the Jewish people? It arose, I apprehend, partly from the relation in which they stood to God, and partly from the very tidings themselves which were at that time to be proclaimed.

The Jews were God’s peculiar people, with whom he had entered into covenant, and who had been consecrated to him by the sacred rite of circumcision. They were regarded by God as “his first-born;” who were therefore entitled to a priority in every thing which related to their Father’s inheritance. Besides, they had been taught to expect the Messiah to be born among them, descended, like them, from Abraham, and of the family of David, whose throne he was destined to inherit. To them, therefore, the tidings would be welcome: and when he should have been received by them who were best capable of judging of his pretensions to the Messiahship, he might with greater propriety and credibility be commended to the Gentiles as their Saviour also: whereas, if he should be in the first instance proclaimed as a Saviour to the Gentiles, a suspicion might naturally arise, in the minds of those to whom he was proclaimed, that he was unwarrantably obtruded upon them, and that his title to that august character would not stand the test of careful inquiry.

In addition to this, it had been foretold, that “the law should go forth out of Zion, and the word of the Lord from Jerusalem; and, consequently, the Gospel must first be established there, in order that it might proceed from thence. Hence, even after our Lord’s resurrection, it was enjoined on the Apostles to preach the Gospel, “beginning at Jerusalem:” and though the restriction before referred to was then withdrawn, a priority was still reserved to God’s ancient people; “salvation being intended for the Jew first, and then for the Gentile.”]

With thankfulness to God, we now proceed to notice,

  II.      The liberty accorded to us—

The tidings which we are commissioned to declare are more full and complete than those which the Apostles were then authorized to announce—

[They could declare only that “the kingdom of heaven was at hand:” but we proclaim, that it is actually established; that the Lord Jesus Christ has vanquished all the powers of darkness, “triumphing over them openly upon his cross,” and, in his ascension, “leading captivity itself captiveg.” He is now enthroned at the right hand of God; and will, in due season, “put all enemies under his feet.” True it is, that though his kingdom is at present but very limited, it shall be extended over the face of the globe, and all the kingdoms of the world be comprehended under it. This we, no less than the Apostles, are authorized to declare: and whilst our authority is the same,]

Our commission is far more extended than theirs—

[Wherever there is a lost sheep, whether amongst Jews or Gentiles, there are we at liberty to invite the perishing creature to the good Shepherd, and to bring him home to the fold of God. The commission given to us is, to “go into all the world, and to preach the Gospel to every creature:” and wherever there is a rebel against God, we may call upon him to lay down his arms, and to submit to the gentle yoke of Jesus, who is “King of kings, and Lord of lords.” Nay more: we are authorized to assure every sinner under heaven, that if only he come to Jesus, “he shall in no wise be cast out.” Cast out, do I say? He shall, from being an alien from the commonwealth of Israel, and a stranger from the covenants of promise, having no hope, and without God in the world, however far he may have been from God, he shall be brought nigh by the blood of Christ: and, from being a “stranger and a foreigner, he shall be a fellow-citizen with the saints, and of the household of Godk.” There is not a blessing enjoyed by any subject of the Redeemer’s kingdom, which shall not be freely imparted unto him: and not in this world only, but also in the world to come. Even’ subject of the Redeemer’s kingdom shall himself be made a king. He must tight indeed as “a good soldier of Jesus Christ” but victory shall surely be secured to him; and, having overcome his spiritual enemies, he shall be a partaker of his Saviour’s glory, and “sit down with him upon his throne, even as he also overcame and is set down with his Father upon his throne.” Such is the kingdom of God, as it was preached by St. Paul; and to a participation of it I invite every soul that hears me this day.]

  Now then LEARN,

  1.      What evidence there is of our commission—

[You may well inquire what authority we have to declare these things; and expect that we should be able to adduce some testimony from God himself, as a seal to our ministry. Behold then, in a spiritual sense, the very testimonies with which the Apostles themselves were honoured. Did they “heal the sick, cleanse the lepers, raise the dead, and cast out devils?” Such are the effects wrought by our Gospel also, on the souls of men. Say, brethren, Are there none of you that were once sick, and leprous, yea, “dead in trepasses and sins,” and “led captive by the devil at his will;” and that have, through the ministry of the word, been “delivered from the power of darkness, and translated into the kingdom of God’s dear Son?” I trust that there are amongst you such “seals to our ministryo,” and such witnesses for God in this sinful world. But where are these effects ever produced by any other doctrine than, that which is here announced? Where are men “turned from darkness to light, and from the power of Satan unto God,” by any other doctrine than that which Paul preached, the doctrine of the Cross? If, then, this doctrine have wrought effectually amongst you, and be the only doctrine which is the power of God to the salvation of men, then have you an evidence that “the kingdom of God is come unto you.”]

  2.      What benefit you will derive from receiving our testimony—

[Form to yourselves an idea of all that the wisest and greatest monarch can bestow upon his most endeared favourites, and you will fall infinitely short of what the Lord Jesus will confer on you — — —]

  3.      what necessity is laid upon you to submit to Christ—

[If those who slighted the ministrations of the Apostles, who could only say that the kingdom of heaven was at hand, were in a state “more intolerable than that of Sodom and Gomorrha,” what think you must be the state of those who pour contempt upon it now that it is established? I pray God, my brethren, that this guilt may never attach to you; lest, in the last day, the Saviour himself issue respecting you that awful sentence, “Bring hither those that were mine enemies, who would not that 1 should reign over them, and slay them before me.”]

MCCCXLII

DIFFUSION OF THE GOSPEL, A DUTY

  Matt. 10:8.

Freely ye have received, freely give.

COMPASSION for the wants and miseries of men is a very distinguished feature of the Christian character. It is a lovely grace, even when it has respect only to the temporal necessities of mankind: but it is of a far higher stamp, when it is called forth by a view of their spiritual wants, and seeks to administer to their eternal welfare. Such was the feeling which our blessed Lord and Saviour chiefly manifested on the occasion before us, and sought to diffuse amongst those who were to be his more immediate followers and servants: “When he saw the multitudes,” we are told, “he was moved with compassion on them, because they fainted, and were scattered abroad as sheep having no shepherd. Then said he unto his Disciples, The harvest truly is plenteous, but the labourers are few. Pray ye therefore the Lord of the harvest, that he will send forth labourers into his harvest.” Then having, on the following day, called his twelve Apostles, he bade them go out and preach, saying, “The kingdom of heaven is at hand;” and, in confirmation of their word, to work the most benevolent miracles; that so the people might have, in the healing of their bodily disorders, an emblem and a pledge of what He was come to effect upon their souls Then, reminding them how sovereignly he had acted in selecting them to this high office, he added, “Freely ye have received; freely give.”

This direction of his to the Apostles will afford me a fit occasion to set before you,

  I.      The blessings which God has freely communicated to us—

Those which had been conferred upon the Apostles were great—

[The Apostles had been called, from their several occupations, to wait upon their Lord; and had been drawn with a power which they were not able to withstand. They had been selected from all the people of Israel, to be more especially instructed by their Lord in the nature of his religion, which he was about to establish: for to them did our Lord explain in secret the truths which he had delivered only in parables to his public auditories. To them also was given an experience of what they knew, by an operation of divine grace upon their souls; and an authority also was vested in them, to proclaim to others the truths which had been so far revealed to themselves. They were empowered, also, to work the most astonishing miracles in confirmation of their word: and, ultimately, to become instructors, yea, and instruments of salvation also, to millions of the human race. Finally, their names were written in the Lamb’s book of life; and they were taught to look forward to all the felicity of heaven, as their sure and everlasting inheritance. No one of these things had they merited: no one of these things had they purchased or procured to themselves: all these blessings, whether official or personal, had been freely given to them, as an act of sovereign grace on the part of their Lord and Saviour: and, in reference to every one of the mercies, our Lord could say, “Ye have not chosen me; but I have chosen you.”]

Nor are the blessings which have been vouchsafed to us less worthy of notice—

[True, we are not called to be Apostles, or to receive truth by inspiration, or to work miracles: but if we fall short of them in what relates to their official character, we are not a whit below them in all that is personal. “To us it is given to know the mysteries of the kingdom of heaven;” whilst the great mass of mankind are yet lying in heathen darkness, without so much as one ray of light to guide them into the way of peace. I may add, too, that a faithful ministration of the Gospel is no small mercy, of which millions of those who possess the Christian Scriptures arem yet destitute. But what, if we can say that our eyes have been opened to behold the truth, and our hearts opened to embrace it? What, if we can say that we have been “quickened from our death in trespasses and sins;” and that we have been enabled to give up ourselves to Christ, as his stated and avowed followers? What, if we have a good hope that “our names are written in heaven” and that we have been “begotten again to an inheritance that is incorruptible, and undefiled, and that fadeth not away, reserved in heaven for us?” Have not we reason to bless our God?

Then, as to the freeness of these gifts; what have we ever done to merit them? Must we not acknowledge, in reference to every one of them, that God has prevented us with the blessings of his goodness? and that, in reference to them all, “He was found of them that sought him not, and made known to them that inquired not after him?”

Know ye then, brethren, that as to the external ministration of the Gospel, it is what “ye have freely received;” and if ye have been made partakers of an inward experience of its power, for that also ye are altogether indebted to the free and sovereign grace of God.]

Let us, then, proceed to consider,

  II.      The obligation which he has thereby entailed upon us—

The Apostles received not their gifts for themselves only, but for the good of others: and in like manner must we consider the benefits which we have received, as talents to be improved by us for the honour of our God, and the welfare of our fellow-creatures. This is true, even in relation to our faculties, our property, our influence in the world; but much more is it true in reference to the possession of divine knowledge, which is so distinguishing a mercy, and of such infinite importance to every child of man. To all, then, I say, “Freely give;” for,

  1.      The call on us is as urgent as it was on the Apostles—

[Were the bulk of the Jewish nation ignorant; what must the heathen be, who possess not one of their advantages? Cast an eye over a map of the globe, and see how small a part of the world is enlightened with divine truth. Not so much as the very name of Jesus is known to more than one-sixth part of the world; or, if known, is known only to be hated and abhorred. Go through the world, as the Apostles went through Judæa, and say whether you will not find the souls of men diseased and leprous, and under the power of Satan, as much as ever their bodies were whom the Apostles were authorized and empowered to heal. Yes, verily, “the whole world lieth in wickedness,” and “under the power of the Wicked-one;” and it is the Gospel only that can heal them. I therefore call upon you to send forth the Gospel, by any means in your power. Individually, I well know, you can do but little; but in concert you may do much. What might not the Christian world effect, if they all felt their obligations to the extent that they ought, and laboured to fulfil them to the extent that they might? At all events, do ye rise to the call of duty; and give as liberally as ye have freely received.]

  2.      The obligation, too, is as great on us as on them—

[We are not to “hide our talent in a napkin:” or, if we do, we must expect to be condemned as “unprofitable servants.” We must give an account of our stewardship, and answer for every talent committed to our charge. On the score of responsibility, therefore, we are as much bound to exert ourselves as ever the Apostles were. But I am ashamed to urge such an argument as that. Shall those who have been redeemed by the blood of God’s only dear Son, and been renewed by his Holy Spirit, want any other motive to exertion than gratitude, especially when called to such a service as this? Should not “the love of Christ constrain them” to do all that they can in this blessed work? Let me hope that you need no other impulse than this; and that now, with one heart and one hand, you will combine in aiding the society whose cause I plead.]

  3.      The opportunity, also, is as favourable as ever theirs was—

[Was there at that time an expectation of the Messiah’s advent? So is there now, to a vast extent, both amongst Jews and Gentiles. An idea seems to be pervading gradually the whole world, that one great religion is about to be established, to which all others will give way. And the Christian world, in particular, is beginning, and to an extent never known before, to feel its obligations, and to fulfil its duties in this respect. The diffusion of the Holy Scriptures in the different languages of the earth; the sending out of missionaries from almost every different church in Christendom; the zeal that is spread amongst all classes of society; and the liberality that is exercised; all augur well respecting the success of our endeavours: for, beyond all doubt, this zeal and liberality proceed from God: and what he has thus been pleased to excite, we may reasonably hope he will accompany with his blessing.]

MCCCXLIII

WISDOM AND INNOCENCE TO BE UNITED

  Matt. 10:16.

Behold, I send you forth as sheep in the midst of wolves: be ye therefore wise as serpents, and harmless as doves.

IT is a favourite idea with many, that a great part of the Scriptures was written for those only of the Apostolic age; and that it is improper for us to apply to ourselves what was delivered to them. Now we readily grant that some things had a peculiar and primary reference to the Apostles, and to others of that day; and that, as far as any thing was peculiar to them, it would be wrong for us to take it to ourselves: but we must assert, on the other hand, that as far as we are in the same circumstances with them, what was spoken to them is strictly and properly applicable to us. What was delivered to the Apostles themselves in this address of our Lord, was only partially applicable to them at the time it was spoken. The foregoing part of the chapter was suited to them in their first mission through the land; but what is contained in our text and to the end of the chapter was comparatively inapplicable to them till after the day of Pentecost: yet, as far as circumstances required it, they were to regard it from the first moment that it was spoken to them. Thus then it is with us: every word of God, to whomsoever delivered, is to be considered as intended for us, in proportion as our situations accord with theirs to whom it was delivered. Accordingly we do not hesitate to take to ourselves the direction in our text: nor is it to ministers only that we would apply it, but to Christians in general, whose situation in the world so far accords with that of the Apostles, that they universally need the same warning to be given them, and the same path of duty to be pointed out.

We shall proceed to notice then,

  I.      The situation of Christians in the world—

It may seem harsh to represent them as “sheep in the midst of wolves:” and we will grant that the general establishment of Christianity, and the laws enacted for the support of it, afford a protection to us which the first Christians did not enjoy; but the enmity of the human heart against God is the same as ever; and the light of Divine truth is as offensive to the carnal eye as ever; and the hostility which exists against true Christians at this day, is the same as existed in the heart of Cain, and of all ungodly men in every age; it is the same in its nature, and, when unrestrained by law, is the same also in its degree; it only differs in the particular acts by which it is evinced. The distinction of wolves and sheep still exists, though the power of the wolves is restrained: but what St.Paul says in reference to Ishmael is still as true as ever, “As then he that was born after the flesh persecuted him that was born after the Spirit, even so it is now.”

In confirmation of this, we appeal to the manner in which the godly are universally treated:

  1.      An universal prejudice exists against them—

[Names of reproach are given them now, as much as in any age of the world. These names vary from time to time; but they are constantly understood to designate persons that are weak and contemptible; and men universally affix a stigma to the character that is branded with them. Let any person, however respectable in himself, and however excellent in his deportment, be spoken of as a Methodist, ‘or any other name of like import,’ and every one will conceive him to be either a weak enthusiast or a designing hypocrite: every thing that can be spoken to his disadvantage will be boldly asserted, eagerly listened to, and readily believed; nor will one single person in ever so large a company be found bold enough to vindicate his injured character. If a fault can be found in him, it will be magnified beyond all bounds: what he has done once or twice in his life, will be represented as his daily practice: and the faults of one will be imputed to the whole body: nor can a wolf more delight in the blood of a lamb, than these do in tearing to pieces the characters of the Lord’s people. We appeal to all, whether this be not true? and whether there be not still as much reason as ever to say, “we know concerning this sect, that it is every where spoken against?”]

  2.      Their very character exposes them to injuries—

[It is well known to be an established principle with them, to suffer patiently, and not to avenge themselves; insomuch. that if a person professing godliness should indulge an angry and vindictive spirit, he would be universally considered as having no pretensions to real piety. Hence every one is bold enough to insult or injure them: a man that would not dare to shew the smallest disrespect to a worldly character, will take liberties with them, and calumniate them without fear. As the defenceless condition of the sheep invites the wolf, whose ferocity would be curbed in the presence of a lion, so a cowardly principle operates on the world, and instigates them to attack those from whom they expect no vindictive retaliation.]

  3.      They are considered as the legitimate prey of all who choose to oppress them—

[It is well said by the prophet, “He that departeth from evil maketh himself a prey.” Let any other respectable person be calumniated, and he will find some one to espouse his cause; but, as we before observed, the religious man has no advocate; every one has a right to say of him whatever he pleases. Let any other order of men be loaded with opprobrium, and multitudes will start up in their defence: yea, even a word that can bear an interpretation unfavourable to them, will be construed into a libel: but ten thousand words, the most harsh, the most cruel, and the most unjust, may be spoken against religious people; the whole order of them may be condemned as fools and hypocrites, and no one will feel himself offended, nor will any one complain of the uncharitableness of such censures. Whence then is this? Is it not, that these people are generally understood to be excluded in a measure from the common rights of men; and that every one has a right to attack them as he will? Let a disorderly man interrupt a public or private concert, and an universal indignation will be excited against him: but let him disturb a religious assembly in their public or social ordinances, and the world will be far more ready to vindicate than condemn him; or, at most, will only smile, as though he had committed but a slight and venial offence.

Do not these things shew, that religious people are not on a footing of equality with others; and that, in respect to such treatment, they are as sheep in the midst of wolves? Yes, verily, it both is so, and must be so: “The servant cannot be above his lord; and, if they have called the Master of the house Beelzebub, much more will they those of his household.”]

Let us now then consider,

  II.      The conduct which that situation calls for—

The serpent is said to be “more subtle than all the beasts of the field:” and the dove is proverbially kind and innocent. Now the wisdom of the one and the harmlessness of the other are very desirable to be combined in the Christian character; because it is by such an union only that the Christian will be enabled to cope successfully with his more powerful enemies.

He should unite these graces,

  1.      In the avoiding of evil—

[It is lawful and proper to avoid persecution, when we can do it without violating the laws of truth. The Apostles, “when persecuted in one city, were directed to flee to another:” and that great champion of Christianity, St.Paul, when the Jews laid wait for him at the gates of Damascus, was “let down by the wall in a basket,” that he might escape their fury. Our Lord himself too, when ensnaring questions were put to him, so that his answer, whatever it might be, would be made an occasion of accusation against him, repeatedly avoided the snare, sometimes by not answering at all, sometimes by a significant action, sometimes by asking a question in return: thus baffling the designs of his blood-thirsty enemies, and constraining them to say, “Never man spake like this man.” In this way we may act also. We must not dissemble, like Peter, to please or satisfy any set of men whatever; but we may take advantage of the peculiar views and prejudices of our enemies, to divide their counsels, and avert from ourselves their combined malignity. Thus did St.Paul, when the Pharisees and Sadducees were persecuting him with united fury: by professing himself a Pharisee, he engaged one half of his enemies on his side, and disconcerted the measures which would otherwise have been executed against him. There is danger, however, when on such ground as this, of violating Christian simplicity: it is safer far to take for our model the condescending kindness of the Apostle, in “becoming all things to all men,” and in conforming ourselves to their habits and sentiments, wherever we can do it without violating the essential principles of the Gospel. In this way we shall truly comply with the direction in our text, and make the enmity of others against Christianity an occasion of displaying its unrivalled excellence.]

  2.      In the doing of good—

[It is lamentable to see how often well-meaning Christians defeat their own purposes by their want of judgment. They will reprove sin; but they will reprove it with so much harshness, or in so public a manner, as to irritate only, and not to reclaim, the offender. In conveying instruction also, they overlook all the circumstances of time and place, as well as the state of those they address. They forget that there is much wisdom required “to win souls;” that they should “choose out acceptable words,” which shall “distil as the dew,” and insinuate themselves gently into the minds of the hearers: they will speak the truth freely at all times, without considering whether they be not “casting their pearls before swine, who will only tarn again and rend them.” Some, as soon as they have attained a little knowledge themselves, will set themselves up for public teachers, and take upon themselves the office of the ministry without any call, either from God or man; little thinking what a stumbling-block they cast before many, whom they harden in their prejudices against the Gospel of Christ. In a word, they think that zeal is every thing; and that, if only they endeavour to do good, they need not be much concerned in what way they do it. But they need to be told, that Paul himself, even when going to meet the whole college of Apostles, took the precaution of communicating privately with the chief among them first, lest by an abrupt disclosure of all his history at once he should excite their prejudices, and occasion disorder in the Church: and it will be well for them to treasure up in their minds that observation of Solomon, “I wisdom dwell with prudenceb.”]

  3.      In the whole of their deportment—

[Christians should be “a wise and understanding people,” and should have their whole conduct regulated by “sound wisdom and discretion.” They should be careful “not to give occasion to their enemies to speak reproachfully.” They should rather be studious to “cut off occasion from those who seek occasion against them,” and to “put to silence the ignorance of foolish men by well-doing.” This is strongly inculcated in those words of the Apostle, “Walk in wisdom toward them that are without:” and it was admirably illustrated in the conduct of Daniel, which constrained his bitterest enemies to say, “We shall not find any occasion against this Daniel, except we find it concerning the law of his God.” With this view, therefore, we should avoid all needless singularities; we should cultivate a meek and courteous spirit; we should be especially attentive to all the duties of our calling, and should labour to “please all men for their good, to edification.” In short, our determination through grace should be like that of the Psalmist, “I will walk wisely before thee in a perfect way.”

We must however avoid every thing that savours of artifice and contrivance. There is an immense difference between carnal wisdom and that which is truly spiritual; there is a frankness and godly sincerity in the Christian’s character which abhors all deceit and cunning. St.Paul distinguishes them in that advice of his, “I would have you wise unto that which is good, but simple concerning evil;” and in his own example he observed that distinction with undeviating, unremitting cared.]

  To assist you in the execution of these arduous duties, we subjoin a few DIRECTIONS:

  1.      Do not expect too much from man—

[You have been enabled perhaps to be “blameless and harmless, as sons of God, in the midst of a crooked and perverse nation;” but do not therefore expect that the world will become your friends; if they “are at peace with you,” it is as much as the Scripture authorizes you to hope for under the most favourable circumstances; the wolf must change its nature, before it can perfectly accord with the sheep. If wisdom and piety could have disarmed the world, Christ had never suffered. “To do well and to suffer for it,” is all that you are to expect from man.]

  2.      Do not be grieved at the evil treatment that you meet with—

[If you suffer for righteousness’ sake, you are rather to rejoice; it is a great honour conferred upon you, a testimony from God in your favour, a means of glorifying him before men, and of augmenting your own glory in a future world. Be not then cast down by your afflictions, but rather glorify God on this behalf.]

  3.      Guard against the risings of your own spirit—

[If others are wolves, you are still to be as sheep, meek and patient, even like Him who was “led as a sheep to the slaughter, and, as a sheep before her shearers is dumb, so opened he not his mouth.” “In your patience then possess ye your souls;” and “let patience have its perfect work, that ye may be perfect and entire, lacking nothing.”]

  4.      Look up to God for daily supplies of wisdom and grace—

[It is by the grace of God alone that we can do any good thing. If we attempt any thing in our own strength, we shall fail. But God has promised, “if any man lack wisdom or grace, and ask it of him, he will give him liberally and without upbraiding.” Beg of him, therefore, to give you such continued and abundant grace, that you may be enabled to “stand perfect and complete in all the will of God.”]

MCCCXLIV

ENDURING UNTO THE END

             Matt. 10:22.

He that endureth to the end shall be saved.

ONE cannot but admire the faithfulness of our blessed Lord, when calling his Disciples to follow him. It almost seems as if he intended rather to deter them from following him, since he forewarns them that such a step would inevitably bring upon them the heaviest trials from all around them. He goes so far as to tell them that they would be only “as sheep among wolves,” in danger every moment of being devoured by their enemies. And all the consolation he administers to them is taken from the hope of his presence here, and his glory hereafter. You will have to sustain all these things; “but he that endureth unto the end, the same shall be saved.” In these words we have,

  I.      A caution intimated—

It is evident that our Lord intended to tell them what they must expect to endure for his sake; and how much depended on their patient perseverance in well-doing.

They must experience great and heavy trials in their way to heaven—

[Much they would have to contend with from within—a carnal mind—a corrupt heart—a tempting world—a subtle adversary, whose devices are capable of beguiling the most wary soul: all these they would have, to obstruct their way to heaven; and all of them must be withstood, in order to a successful issue of their labours — — — Many trials, also, they would meet with from without, insomuch that “their own dearest friends would become their bitterest enemies.” No other thing that could be done by them would give such general and inveterate offence as their adherence to him. They might become infidel, or licentious, and even profligate, and excite only pity; whereas their attachment to him would provoke the most embittered hostility; and not from the immoral only, but the moral also: yea, on the whole, the self-righteous moralists would be the fiercer enemies of the two: nor would imprisonment and death be too heavy penalties for them to expect at the hands even of their own parents or children.]

On their enduring of these to the end, would their everlasting salvation depend—

[It would be to no purpose for them to run well for a season, if they should stop before they reached the goal. They might suffer much and long, and yet perish, if they had not fortitude to sustain the utmost extremity of pain that could be inflicted on them. “If they would save their life, they must lose it: and on no other condition could they hope to save it to life eternal.” To this effect the Church has been warned in all ages. Lot’s wife was made a sad example of the danger of looking back, after she had escaped from Sodom; as the whole Jewish nation had been, after their deliverance from the land of Egypt. The Prophet Ezekiel, in particular, had warned the Jews, that a declension from the ways of godliness would infallibly involve them in ruinb: and, in like manner, the Church in all ages is here warned by our Lord, that “then only will his followers be made partakers of his salvation, if they hold the beginning of their confidence firm unto the end.” “If any draw back, whatsoever be the occasion of that departure, it will be to inevitable and everlasting perditiond.”]

But in my text there is, more directly and obviously,

  II.      An encouragement expressed—

“Salvation” is here declared to be the certain recompence of our fidelity—

[But who shall tell us what salvation is, even “that salvation which is in Christ Jesus with eternal glory?” Who can form any just idea of it? Who can inform us what it is to behold the Saviour face to face; and to be seated with him on his throue; and to enjoy the most intimate communion with him to all eternity? Who shall describe the blessedness of heaven, and make us acquainted with the place, the company, the employment? Suffice it, however, to know, that the felicity of all the glorified saints shall be accorded to those who are conquerors in this glorious warfare — — —]

And will not that abundantly compensate for all that we can ever do or suffer for Christ?

[Our sufferings, be they ever so heavy, are, in fact, but short and light even in our present estimation, provided we are looking steadfastly to the “things which are invisible and eternal.” How light, then, will they appear, when once we come into the possession of that glory! Truly, if now, in the midst of all our trials, we say, that “the sufferings of this present life are not worthy to be compared with the glory that shall be revealed in us;” much more shall we say so, when all our troubles shall have passed away, and all the fulness of heavenly blessing shall be poured into our souls — — —]

  APPLICATION—

  1.      Let those who are just entering on the Christian course “first sit down and count the cost”—

[You well know how a man beginning to build a house, and relinquishing the work for want of funds to complete it, exposes himself to shame and ridicule amongst men. And to what shame will you be exposed in the presence of God, if, after having begun to follow Christ, you turn back, for want of fortitude to bear the cross which you had taken up for his sake! You must expect tribulation for his sake: you must expect persecution even unto death: and you must be “willing not only to be bound, but also to die for his sake.” At the same time, you may expect grace sufficient for you in the time of trial. Only look to Him, and depend on him; and he will never leave you, nor forsake you; “nor shall any temptation come upon you without a supply of grace equal to your day, or a way of escape, that you may be able to bear it.” This do then: put into one scale all that man can inflict on the body; and in the other, all that God can confer upon the soul, in time, to sustain you under your sufferings; and in eternity, to recompense you for them. This do, I say; and you need not fear but that, how numerous soever your enemies may be, you shall be “more than conquerors through Him who loved you.”]

  2.      Let all expect trials, “even to the end”—

[“Never are you to put off your armour,” till God gives you a discharge from this warfare. Satan, when repulsed in the wilderness, departed from our Lord “only for a season.” At the close of our Saviour’s life, that wicked adversary made his assaults more powerfully than ever. And so he may do with you. You may have a long intermission of trials, both within and without: but you never know what a single day may bring forth. Gird on, then, your armour daily, even the whole armour of God; and “war a good warfare” even to the end. When you first begin to follow Christ, you come to him as your only Saviour; and, professing to renounce every other ground of hope, you say, “In the Lord have I righteousness and strength.” You profess, also, to “live altogether by faith on him;” “receiving every thing out of his fulness,” precisely “as the branch from the vine.” This, then, is the course in which you are to continue. It is this which brings your trials upon you: it is because “you live godly in Christ Jesus, that you suffer persecution:” and by persevering in this path, you shall surely attain the promise in my text, “You shall be saved in the Lord with an everlasting salvation.”]

  3.      Let all keep their eye fixed upon the heavenly prize—

[It was “to this that Moses looked, when he accounted the reproach of Christ greater riches than the treasures of Egypt.” And you, brethren, if you keep the felicity of heaven in view, will think little of the labour or the pains which you may endure in the acquisition of it. True, you must not look to it as what you are to earn by labour, or to merit by sufferings: you must look to it as the purchase of the Redeemer’s blood, and as the gift of his grace. But still it will be accorded to those only who seek it in God’s appointed way: and it is “through much tribulation only that you are to hope to attain it.” If this appear formidable to flesh and blood, open the sacred volume, and see how others before you have triumphed, and how glorious the recompence will be when once it is attained. Survey the meridian sun for a few moments, and all earthly glory will appear dark: and get Pisgah views of the heavenly glory, and all earthly trials, how dark soever they may appear to the natural man, will have a splendour round about them, not unlike to the fiery furnace which was to preserve and sanctify the Hebrew youths, or like the fiery chariot which was to transport Elijah to the realms of bliss. In the near views of heaven, you will welcome either sufferings or death; and, like the first martyr Stephen, you will bless the murderers who are transmitting you to the full enjoyment of it.]

MCCCXLV

THE DOCTRINE OF A PARTICULAR PROVIDENCE

             Matt. 10:30.

The very hairs of your head are all numbered.

NONE are so ignorant amongst us as not to acknowledge the existence of a Supreme Being; but the extent of his agency, and the interest which he takes in the affairs of men, are by no means duly appreciated — — — We may judge however of this from the words before us; which we shall consider,

  I.      As a speculative truth—

To imagine a general Providence, and to deny or question his particular agency in every thing that occurs, is absurd in the extreme. The doctrine of a particular Providence is fully confirmed,

  1.      By reason—

[If there be any thing in the universe which God does not inspect and control, there can be no dependence on prophecy; for untoward and unlooked-for circumstances may occur to thwart the purposes of God. Suppose, for instance, that God had intended the murderous designs of Haman to take effect: the little accidental circumstance of Ahasuerus not being able to sleep one night, and of his calling for the records of his kingdom to amuse him, and of their being opened at one particular part, gave an unexpected turn to events, and disappointed the purposes of Heaven. But, if all these things were ordered of the Lord, then were the most minute thing;, that can be imagined, under his control, and subservient to the accomplishment of his will — — —

Again: if there be any thing really fortuitous and unforeseen by God, He cannot be fit to govern the world. He cannot be omniscient; because he will gather information from accidental circumstances that were independent of him. He cannot be omnipotent; because there will be some things over which he has no control. In a word, He cannot be God; because he will want all those attributes which are essential to a perfect Being. He will be weak and mutable; and will change with events, as we do. But, if all tilings be “ordered according to the counsel of his will,” then is He every way fit both to govern and to judge the world — — —]

  2.      By Scripture—

[The Scriptures uniformly represent Jehovah as “doing according to his will, in the armies of heaven, and amongst the inhabitants of the earth.” All creatures are alike subject to his control, rational and irrational, animate and inanimate. The angels in heaven, and men on earth, and devils in hell, all do his will — — — The sun, moon, and stars move or stand at his commandb — — — The elements exert or suspend their accustomed operations — — — The brute creation, beasts, birds, fishes, all move and act agreeably to his willd — — — There is neither good nor evil, which is not done by him. Even moral evil is so far under his control, that, though he is not properly the author of it, it infallibly accomplishes his secret counsel, and his determined purpose — — — It is clear, then, to the full extent of the assertion in my text, that “not a sparrow falls to the ground without him; and that the very hairs of our head are all numbered.”]

Let us next view the text,

  II.      As a consolatory declaration—

It speaks the richest encouragement,

  1.      To ministers—

[Their trials and difficulties are great; as our Lord in the context has forewarned us. But, how great or numerous soever they may be, there is not one that can come upon us but by His appointment, or press more heavily than He sees fit to permit, nor operate but for the advancement of His glory and our greatest good. We have only to look to Him, and depend on Him; and he will give us all the protection, support, and consolation, that we can possibly stand in need of. If the very hairs of our head are numbered, what shall we not be ready to encounter for Him, or to sustain in the execution of our high office? — — —]

  2.      To the Church at large—

[Every one has his own peculiar trials: but the declaration in our text is equally applicable to them all: and that, realized in the mind, is abundantly sufficient to carry us through all and make us triumphant over all. Let every one call to mind his own peculiar temptations — — — and apply to himself the text, as if he were the only individual to whom it was addressed: and then let him go on his way, saying, “If God be for me, who can be against me?”]

  With such a word for our SUPPORT,

  1.      Let us give ourselves up unfeignedly to God—

[It is only when we belong to Christ, that we can derive full comfort from the declaration before us. We must be God’s people, if we would have him for our God. The duty and the privilege must go hand in hand — — —]

  2.      Let us serve our God cheerfully, and with our whole hearts—

[Let no call of duty be thought too hard, no service too difficult, no danger too great. Only let us realize in our minds the passage before us, and rest assured, that “our strength shall be according to our day,” and “our reward according to our labour.”]

MCCCXLVI

THE RULE OF CHRIST’S PROCEDURE IN THE LAST DAY

  Matt. 10:32–39.

Whosoever therefore shall confess me before men, him will I confess also before my Father which is in heaven. But whosoever shall deny me before men, him will 1 also deny before my Father which is in heaven. Think not that I am come to send peace on earth: I came not to send peace, but a sword. For I am come to set a man at variance against his father, and the daughter against her mother, and the daughter-in-law against her mother-in-law. And a man’s foes shall be they of his own household. He that loveth father or mother more than me is not worthy of me: and he that loveth son or daughter more than me is not worthy of me. And he that taketh not his cross, and followeth after me, is not worthy of me. He that findeth his life shall lose it: and he that loseth his life for my sake shall find it.

TO stand up in the place of Jehovah, and to declare his word to men, is so awful and arduous an office, that the greatest of all the Apostles was constrained to say, “Who is sufficient for these things?” But, if it be so arduous under any, even the most favourable, circumstances, what must it be when we are called to utter such solemn and weighty truths as those which we have just heard? We would never forget that the word of God is delivered in terms that are broad and general; and that the modification of those terms, or the application of them to all the different circumstances that may occur, requires much caution, much wisdom, much discretion, lest, by too strong an enforcement of them, we “make the heart of the righteous sad;” or, by too lax an application of them, we make void the declarations of Heaven, and deceive men to their eternal ruin. May God enable us to discriminate aright, whilst, with a just mixture of tenderness and fidelity, we call your attention to the rule of Christ’s procedure with his people in the last day; which rule is here stated, vindicated, confirmed.

See it,

  I.      Stated—

The Lord Jesus requires that we confess him before men—

[It is not a mere assent to his religion, as true, that be requires; he calls us to embrace it with our whole hearts, and to let all men see our attachment to Him who is the founder of it. We must never be ashamed to acknowledge, that all our hope of acceptance with God is founded on his meritorious atonement; and that from Him, even from the fulness which God has treasured up for us in Him, we receive all the grace and all the strength whereby we are enabled to fulfil his will. We must avowedly take his word as the exclusive rule of our conduct; and not be afraid to declare, that the same is obligatory upon every soul of man. We must be as lights in a dark world: and must so walk, that all men may read in our conduct, as in a written epistle, what is the whole of his will concerning us. On no account are we to “put our light under a bed, or under a bushel; but to set it on a candlestick,” that all may see it, and be enlightened by it. No consideration whatever should induce us to “deny him” in any wise. If shame, or loss, or suffering, attach to a confession of him, we must not yield to intimidation, or be prevailed upon, for a single moment, to dissemble our attachment to him. Our love to him must be paramount to every personal consideration; and our zeal for his honour be sufficient to bear us up under all the trials and difficulties which we can be exposed to for his sake.]

According as we approve ourselves to him in this respect, will be his conduct towards us in the day of judgment—

[Those who have confessed him in this world, he will then confess before his heavenly Father. ‘These,’ he will say, ‘were my disciples indeed: they knew their duty to me; and they fulfilled it. I saw the trials to which they were called for my sake, and the fortitude with which they encountered all their difficulties; and therefore I say to them in thy presence, and before the whole assembled universe, “Well done, good and faithful servants; enter ye into the joy of your Lord.” ’

But widely different will be his conduct towards those who have denied him. They will come before him, perhaps with confidence, claiming him as their Lord, whom they have served and honoured: but he will say to them, “ ‘Depart from me; I never knew you,” never approved you, in the midst of all your professions of regard for me. Father, I deny their title to the name of my disciples: I disclaim all interest in them, all connexion with them: “they were ashamed of me, and I am ashamed of them:” and my sentence respecting every one of them is, that they “depart accursed, into everlasting tire, prepared for the devil and his angels.’ ”]

Now, if this rule, as carried into execution thus, appear exceptionable to any of you, hear it,

  II.      Vindicated—

It may be complained of perhaps,

  1.      As unnecessary—

[Christianity, it may be said, is a religion of love, and is intended to produce nothing but harmony upon earth. Is not this the description given of its effects by the Prophet Isaiah: “The wolf shall dwell with the lamb, and the leopard shall he down with the kid, and the calf, and the young lion, and the fathng together; and a little child shall lead them?” How, then, shall such enmity be shewn against it, as shall tempt any man to deny his Lord? It is possible that such an effect might be produced, if it did not improve the characters of men: but its avowed tendency is, to change even the vilest of men into the very image of their God: how, then, can persons so changed become objects of scorn and hatred to those around them? The rule is plainly unnecessary, because there never can be any occasion for the execution of it: Christianity can produce nothing but peace: and therefore the supposition that any should ever be tempted by persecution to deny Christ is altogether vain.

But, specious as this objection is, it is not founded in truth: for though the proper tendency of Christ’s religion is to diffuse peace and love, the actual effect of it is the very reverse. “Think not,” says our Lord, “that I am come to send peace on earth; I came not to send peace, but a sword. For I am come to set a man at variance against his father, and the daughter against her mother, and the daughter-in-law against her mother-in-law: and a man’s foes shall be they of his own household.” ‘What!’ it maybe asked, ‘was this really the design for which Christ came into the world?’ No: but this effect is as universal and invariable as if it had been actually designed. And this may easily be accounted for. Wherever the Gospel works effectually on the heart, there a great and visible change is wrought: for the person that obeys it is “turned from darkness to light, and from the power of Satan unto God.” This change cannot fail to attract the notice of his neighbours; who are thereby reduced to the alternative of condemning it in the person changed, or of acknowledging the necessity of a similar change in themselves. But, not wishing to experience it themselves, they embrace the other alternative, and reprobate the change as enthusiastic and absurd. If the person so changed stand in any near relation to them, they feel it on that account the more offensive: because the odium attached to it is, in a measure, reflected on themselves; and the self-condemnation, which they are constrained to feel, is far more acute than if the person exciting it had no connexion with them. Hence parents and relatives are generally amongst the fiercest opposers of such a change; and “a man’s greatest foes are usually those of his own household.” Another reason for this is, that as those who are most nearly related to us possess a greater influence over us than others, they are the first persons looked to, to exert that influence, whether of authority or love, for the reclaiming of us from our supposed errors.

Hence then it appears, that the rule is by no means unnecessary; since, if the world at large should forbear to shew their hatred of the change, a man’s nearest relatives will be sure to lay all kinds of stumbling-blocks in his way, to keep him from confessing Christ, and to lead him to a denial of him.]

  2.      As unjust—

[It is here taken for granted, that the person rejected by this rule has never been guilty of any flagrant transgression; and that his only offence has been, that he did not confess Christ so boldly as he ought to have done; but, on some occasions, has rather denied him. Now, can it be supposed, that for such a slight offence as this the Lord Jesus will “deny,” and everlastingly reject, “him?” Impossible: he can never inflict so severe a punishment for so trivial an offence.

But this objection has no real weight, as our Lord plainly shews us: “He that loveth father or mother more than me, is not worthy of me: and he that loveth son or daughter more than me, is not worthy of me. And he that taketh not his cross, and followeth after me, is not worthy of me.” Let any man judge in this matter for himself. Can a person who, from fear of his parents, or love to his children, proves unfaithful to his conscience, and violates his duty to his Lord, be worthy of Christ? Can the Lord Jesus Christ ever confess such an one before his Father, and say, ‘Here is one who has served me faithfully, and is worthy of partaking with me in my kingdom and glory?’ Must he not rather say. ‘Here is one who feared and loved his earthly relatives more than me; and therefore must look for his reward from them; for he is unworthy of any recompence from me?’ Again: supposing the person to maintain his steadfastness till matters came to the greatest extremity, and he were called, like the Roman criminals, to carry his cross, as our Lord and Saviour did, to the place of execution, in order to die upon it; still could he be deemed worthy of Christ if he drew back then? May not the Lord Jesus say to such an one, ‘Wherefore hast thou drawn back? Did I not bear my cross for thee I Did I not come from heaven on purpose to bear it? Did I not bear it under circumstances ten thousand times more dreadful and appalling than any that thou wast ever called to encounter? And did I not do this for thee, when thou wast an enemy? Did I not drink to the very dregs the cup of bitterness, of which thou bast been called only to take the slightest taste? How, then, can I confess thee before my Father, when thou wouldest not endure such a transient pain for me? When thou hast loved thine own ease or interest more than me, how can I account thee worthy of my kingdom and glory? Thou art unworthy of me; and canst not but know that thou art so. Hadst thou “been faithful unto death, thou shouldst have had awarded to thee a crown of life:” but seeing thou hast turned back from me, my soul can have no pleasure in thee?’ Who must not subscribe to such a sentence as this?]

This rule, thus fully vindicated by our Lord, is yet further,

  III.      Confirmed—

[“He that findeth his life, shall lose it: and he that loseth his life for my sake, shall find it.” A person may imagine himself a gainer by avoiding persecution, and regarding his present interests. But, “what shall it profit a man if he gain the whole world, and lose his own soul? or what shall a man give in exchange for his soul?” If but the life of the body were at stake, who would accept a momentary possession of the whole world in exchange for it? How much less, then, would any person act thus, when the everlasting welfare of his soul was to be the price of his transient enjoyment? On the other hand, Who does not submit to a momentary pain, when he is assured that it shall be productive of permanent and perfect ease? and how much more may any momentary sacrifice be made in the assured prospect of eternal happiness and glory? Know, then, that this is the alternative set before you. You may not, indeed, be actually called to lay down your life for Christ; but you must be ready to do so at any moment, and in any manner that you may be called to do it: and if these terms appear too severe, nothing remains for you, but “everlasting destruction from the presence of the Lord, and from the glory of his power.” If, on the contrary, you accept the Lord on these terms, even though you should be eventually required to lay down your life for his sake, you will be gainers in the issue; since “the sufferings of this present life, how severe or protracted soever they may be, are not worthy to be compared with the glory that shall be revealed in us.” Thus, “are life and death set before you.” Our blessed Lord has warned us, that “if any man come to him, and hate not his father and mother, and wife and children, and brethren and sisters, yea, and his own life also, he cannot be his disciple.” Of course, we are not called positively to hate our relations, and our own life; but comparatively we are: and nothing under heaven, whether pleasing or painful, is to have any influence upon our minds in comparison of love to the Saviour’s name, and zeal for his glory.]

  Lest, however, this subject should be in any wise misapprehended, let me add a few words of ADVICE—

  1.      Do not affect needless singularity—

[Piety will make you sufficiently singular, without distinguishing yourselves by any marks, which a hypocrite may assume as well as you. Be as eminent for that as you will: but in things that have no real connexion with vital godliness, I should rather recommend a conformity with those of the age and station to which you belong.]

  2.      Do not lay too great a stress on non-essential matters—

[There are some things which are essential to the maintenance of a good conscience before God: an’d these things must be done or forborne, according to the dictates of your own judgment. But there are many things which are really indifferent; and which may be either done or forborne, according to the views which different persons entertain respecting them. In reference to such things, endeavour to understand, and to maintain, your liberty. Only use not your own liberty to the endangering of another’s welfare; and neither judge those who allow themselves in a greater latitude than you, nor despise those who have not the same insight with you into the full liberty of the Gospel.]

  3.      Be particularly attentive to your own spirit—

[You may be right in the line of. conduct you pursue, and yet be highly criminal in respect to the spirit you indulge in pursuing it. A parent, for instance, will urge upon you a conformity to the world, in some things that are positively and intrinsically evil: and you do right in resisting his solicitations or commands; because “you must obey God rather than man.” But if you do it with petulance and disrespect, you sin against God: for no conduct on the part of your parent can absolve you from the duty of honouring him, even whilst the sinfulness of his injunctions prevents you from obeying him. A meek, humble, modest, and respectful deportment must be observed towards all persons, and under all circumstances. Every violation of this is decidedly and unquestionably wrong. Your duty is, to “shew all meekness to all men,”]

  4.      Take the word of God alone as your rule—

[Your friends will often bring before you the examples of different persons, as sanctioning this or that conduct. But men are no examples to you. You must go to the word and to the testimony; and be regulated only by Scripture-precepts, and Scripture-examples. If you adhere not to this standard, no one can tell whither you may be drawn. By complying with every thing that any reputed saint has ever done, you may be drawn into evils without end. Leave others to stand or fall to their own Master; and be you careful to approve yourselves to Him, whose judgment will determine your eternal state.]

  5.      Look up to God for strength to do his will—

[In the passage which our blessed Lord has quoted in our text, the Prophet teaches us to make this improvement of it. “The son dishonoureth the father, the daughter riseth up against her mother; the daughter-in-law against her mother-in-law: a man’s enemies are those of his own house. Therefore I will look unto the Lord; I will wait for the God of my salvation: my God will hear me.” Yes; your God will hear you: and how difficult soever you may find it, on some occasions, to hold fast your integrity, “His grace shall be sufficient for you:” and “you shall be able to do all things through Christ, who strengthened you.”]

MCCCXLVII

CHRIST’S ANSWER TO JOHN’S DISCIPLES

  Matt. 11:4–6.

Jesus answered and said unto them, Go and shew John again those things which ye do hear and see: the blind receive their sight, and the lame walk, the lepers are cleansed, and the deaf hear, the dead are raised up, and the poor have the Gospel preached to them) and blessed is he whosoever shall not be offended in me.

IT has pleased God in every age so to deal with his most favoured servants as to shew, that though he had raised them up and qualified them for his service, he was not dependent on them, nor needed their labours for the support of his interests in the world. He has permitted many to languish on a bed of sickness, or to be immured in a prison, or to be cut off by an untimely death, when they might have been actively engaged in promoting his glory: and this circumstance has sometimes filled the weak and inexperienced with surprise. But it becomes all to submit with meekness even to his darkest dispensations, assured that, though clouds and darkness may be round about him, righteousness and judgment are the basis of his throne. We are persuaded that this was the frame of the Baptist’s mind when shut up in prison, and apparently neglected by his Lord and Master. Some indeed imagine, that John was himself beginning to doubt whether Jesus were the Christ: but when we consider the miraculous attestations of it which he had received from heaven, and the many testimonies which he himself had borne to Christ, and the evidence which Christ daily gave of his Messiahship, and that there was no other person at that time existing as a rival of Christ, we cannot admit the idea that John’s faith was at all shaken. But his disciples hearing of the wonderful miracles which Christ wrought, yet thinking that, if he were the Messiah, he would have shewn more regard for John, and used his almighty power to liberate him from prison, were much in doubt, and were therefore referred by their master to Jesus himself, in order to get all the satisfaction which they desired. To Jesus they came, and inquired whether he were the true Messiah or not: and our Lord, not choosing to let their faith rest on a mere verbal testimony from himself, gave them the fullest evidence of their senses, and cautioned them against yielding to the force of prejudice, or rejecting him on account of any circumstances which they could not altogether account for. His answer to them will naturally lead us to consider,

  I.      The grounds we have for faith in Christ—

There were two things to which our Lord appealed in proof of his divine mission:

  1.      The miracles he wrought—

[These were great and stupendous, wrought on the occasion, publicly, in the sight of these messengers; and they were of such a nature as did not admit of any confederacy or collusion — — — Nothing but a Divine power could have effected such things; and consequently they were unexceptionable testimonies from God himself that he was the true Messiah.

With the disciples of John these miracles must have bad peculiar weight; for John, whom they regarded as their master, had wrought no miracle; whereas the miracles which they had just seen were precisely such as the Messiah was to perform: and the very same prophet who had spoken most plainly of John’s office, as the forerunner of the Messiah, had specified these very works, as distinctive of the Messiah himself.

These works are still a standing proof that Christ was the promised Messiah: and the spiritual effects which are still wrought by his word, and which precisely correspond with those miracles, are yet further evidences of the same truth: for wherever the true Gospel is preached, there “the blind receive their sight, the lame walk, the lepers are cleansed, the deaf hear, and the dead are raised up” to a new and heavenly life.]

  2.      The preaching of the Gospel to the poor—

[The philosophers of old addressed themselves only to the great and learned, whilst they wholly overlooked the lower classes of society; and even the prophets were sent principally to the kings and nobles of Israel: but our Lord addressed himself chiefly to the poor: he sought to benefit the meanest and the vilest of mankind. This of itself was a strong presumptive proof that he was the Messiah, because an impostor would rather have sought to gain over to his interests the great and powerful. But it was foretold that the Messiah should have peculiar respect to the poor in his ministrations, and that this regard for them should eminently distinguish his kingdom upon earth.

This evidence also still exists, not merely as an historical fact, but as a matter of daily experience and observation: for it is universally true, wherever the Gospel is preached, that the poor are the people to whom the word is sent, and that they chiefly, though not exclusively, are benefited by it.]

But faith in Christ, notwithstanding these grounds, is not easy to be exercised; as will appear by considering,

  II.      The difficulties it has to surmount—

Our Lord himself intimates, as indeed the prophets had before declared, that he was likely to prove a stumbling-block to many: and it must be confessed that there were many things in him which were calculated to offend a carnal mind.

  1.      The meanness of his appearance—

[His birth and education as a carpenter, his abject condition, (without even a place where to lay his head,) the poverty of his attendants, together with the contempt poured upon him by all ranks and orders of men, were circumstances which must have been an occasion of stumbling to any one, but especially to those who had been taught to expect only a temporal king, and a triumphant Messiah. Let us only put ourselves in their place, and conceive of a poor carpenter, surrounded by a few illiterate fishermen, and professing himself to be the promised Messiah, the Saviour of the world; what should we think of such pretensions? Whatever miracles he wrought, we should be very slow of heart to believe in him, and very backward to become his acknowledged followers. Something of the same difficulty still exists; and it operates with great force upon the world at large. The followers of Jesus are still “a poor and afflicted people,” despised and hated for his name’s sake: and it is no easy matter to think that they are right, in opposition to the great and learned who reject him: we cannot endure to be told, that “what God has hid from the wise and prudent, he has revealed unto babes:” we are ready to reply, like those of old, “Have any of the rulers, or of the Pharisees, believed on him? But for this people, who knoweth not the law, they are cursed;” they are misguided, ignorant enthusiasts, wholly undeserving of any notice or regard.]

  2.      The mysteriousness of his doctrines—

[Poor and despised as he was, he professed to be in heaven whilst he was yet on earth; yea, to be one with the Father, and to know and do all that the Father himself either knew or did. He declared that he would give his life a ransom for the souls of men; that all must “eat his body and drink his blood,” if they would be partakers of his salvation; and that as soon as ever they should eat his flesh and drink his blood, they should dwell in him, and he in them, and he would give them eternal life, and raise them up to the enjoyment of it at the last day.

Now these were “hard sayings,” which they were not able to hear. And are they not hard savings still? When we speak of a life of faith on the Son of God, of maintaining the most intimate fellowship with him, and receiving out of his fulness a constant supply of all spiritual blessings, are not these things deemed enthusiastic and absurd? Wherever these truths are insisted on with becoming energy, does not a considerable degree of reproach attach both to those who preach, and those who receive them? Yes; notwithstanding we profess ourselves followers of Christ, “the preaching of the cross is yet foolishness to us,” till God himself has humbled us in the dust, and subdued our spirits to the obedience of faith.]

  3.      The self-denying nature of his precepts—

[The very first condition imposed on his disciples was, to “deny themselves, and take up their cross daily, and follow him.” He shewed them by his own example what a superiority to every thing in this world he required, and told them plainly that they must be no more of the world than he was: and finally, he warned them, that he would acknowledge none as his disciples, unless they were truly willing, at any time and in any manner, to lay down their lives for him. How offensive these declarations and injunctions were to the carnal hearts of his hearers, we may judge by the conduct of the Rich Youth, who, though convinced in his judgment that Jesus was the Christ, could not prevail upon himself to follow him, but abandoned all his hope in Christ, rather than make the sacrifice that was demanded of him.

And what is it that at this day forms the principal ground of offence against the Gospel? It is the purity of its precepts. If only we would leave men at liberty to indulge their corrupt desires, and to retain their earthly and sensual dispositions, we might set forth the mysteries of the Gospel as strongly as we pleased: but, if we require from our hearers the mind that was in Christ Jesus, and a conformity to his heavenly example, we put a stumbling-block before them, which they fall over to their eternal ruin: they cannot, they will not endure to hear of such requisitions; and on account of their aversion to such restraints they reject the Gospel altogether.]

But that faith which is the gift of God will triumph over all: hence,

  III.      The commendation given it, when duly exercised—

To have the mind brought to a cordial acquiescence in all that is spoken of the Lord Jesus, is indeed a great victory; and blessed is that man who has attained it: for that acquiescence clearly shews,

  1.      That he is taught of God—

[It is impossible for the human mind, blinded as it is by innumerable lusts and prejudices, to see the truth and excellence of the Gospel, unless it have been first enlightened by the Holy Spirit; “The natural man receiveth not the things of the Spirit of God, for they are foolishness unto him; neither can he know them, because they are spiritually discerned.” When Peter confessed his Master to be “the Christ, the Son of the living God,” our Lord told him, that “flesh and blood had not taught him this, but that his heavenly Father had revealed it to him;” on which account he pronounced him truly blessed: “Blessed art thou, Simon Bar-jona,” &c.: and at another time he pronounced all his disciples blessed on a similar account: “Blessed are your eyes, for ye see; and your ears, for ye hear.”]

  2.      That he is brought into the path of life—

[The man who exercises true and saving faith, must have “passed from death unto life;” for our Lord himself says, “This is life eternal, to know thee, and Jesus Christ whom thou hast sent.” The change that has taken place in him is not in his understanding only, but his heart: he must have become a new creature: the same Divine operation that wrought faith in his heart, must have produced every other grace, according to the measure in which the gift of faith has been bestowed upon him. Having “received Christ Jesus the Lord, he has the privilege of being a child of God.” And is not he blessed? What man on earth has so much reason to rejoice as he? When some were ready to magnify the blessedness of our Lord’s mother on account of her having borne and nourished such a son, our Lord rectified their mistake, and taught them to consider every true believer as more blessed on account of his spiritual relation to him, than she was on account of her relation according to the flesh; “yea rather, blessed are they that hear the word of God and keep it.”]

  3.      That all the glory of heaven is his—

[Being born of God, he is born “to an inheritance incorruptible, and undefined, and that fadeth not away, reserved in heaven for him; and he shall be kept by the power of God, through faith,” unto the everlasting possession of it. “The Lord will not forsake his people, because it hath pleased him to make them his people.” Say then, is not he blessed that has such a Father, such a Friend, such a Protector, and such a portion? Truly he is blessed: and the Lord himself will ere long pronounce him so: “Come, thou blessed of my Father, inherit the kingdom prepared for thee from the foundation of the world.”]

  ADDRESS—

  1.      Those who openly stumble at Christ—

[You think that because many learned persons deny the divinity of his person, and the expiatory power of his death, your rejection of him is excusable. But no such excuse was ever admitted for his enemies of old: nor will it ever be admitted for you. It was foretold that he should be “a rock of offence; and that many would stumble at him and fall:” but it was declared by our Lord himself, that “all who should fall on that stone, should be broken in pieces; and that on whomsoever it should fall, it would grind him to powder.” Beware then how you justify your infidelity or attempt to extenuate its guilt; for the unalterable determination of God is, that “he who believeth not, shall not see life, but that the wrath of God shall abide upon him.”]

  2.      Those who profess indeed to receive him, but are inwardly offended at him—

[It is to no purpose to receive his word in theory, whilst we practically deny its influence on our hearts. He himself says, “Why call ye me Lord, Lord, and do not the things which I say?” Do not judge yourselves, therefore, by your professions, but by the manner in which you live upon him, and serve him. Whilst there is any one saying of his that appears hard to you, or any one commandment that is grievous, or any other attainment that is not ardently desired by you, your heart is not right with God; and Christ, in that particular, is an offence unto you. O “judge yourselves, that ye be not judged of the Lord.”]

  3.      Those to whom Christ is altogether precious—

[To those who truly believe, he is precious: his person, his office, his character, his word, his dispensations, all are precious; yea, “he is altogether lovely.” And what shall I say unto you? What more suitable than the angel’s address to Mary? “Blessed are ye among men; ye are highly favoured of the Lord.” You have within yourselves the evidence that Christ is “he that was to come;” and you have no occasion, or disposition, to “look for any other.” If ye are “poor,” adore his name that “his Gospel has been preached to you,” and that you have not heard it in vain. Adore your heavenly Father too, who hath “chosen the poor of this world, to be rich in faith and heirs of his kingdom.” If, on the other hand, ye be among the rich, you have, if possible, still greater reason to adore the riches of his grace, for distinguishing yon thus from the great mass of those who reject him, and for bringing you into his kingdom, notwithstanding all the difficulties which your wealth has interposed to obstruct your entrance. Labour then, with your more numerous talents, to bring more honour to him, and to evince to all around you, that his grace is still as efficacious to heal the diseases of the soul, as ever his word was to heal the diseases of the body. The various persons whom he healed or raised from the dead were witnesses for him in every place: be ye the same; and let the whole of your spirit and conduct approve itself to the world as his workmanship: so shall ye be truly blessed both in time and in eternity.

MCCCXLVIII

CHRIST’S COMMENDATION OF JOHN

  Matt. 11:11, 12.

Verily I say unto you, Among them that are born of women there hath not risen a greater than John the Baptist: notwithstanding he that is least in the kingdom of heaven is greater than he. And from the days of John the Baptist until now, the kingdom of heaven suffereth violence, and the violent take it by force.

OUR blessed Lord lost no opportunity of encouraging persons to believe on him. He had forborne to applaud the character of John whilst John was bearing testimony to him, lest it should be thought that there was a concerted plan between them to exalt each other: but, when John was now shut up in prison, and come near to the close of his ministry, our Lord bore testimony to him in the most exalted terms. The people had flocked from every quarter to hear John: and our Lord asked them, what sort of a person they had expected to hear and see: they had not travelled so far to see a fickle man, like a reed shaken with the wind, or a soft effeminate man, like those often bred in courts; but a prophet, who, with self-denying labour and unshaken steadfastness, was instructing and reforming the land: and such indeed he was, even like Elijah of old, whose spirit and character he bore, agreeably to the prophetic representation that had been given of him four hundred years before. Yet eminent as John was, even greater than any prophet that had ever lived, our Lord told his hearers, that the least of his true disciples was really greater than the Baptist himself.

Many interpret this as referring only to those who should preach his Gospel; but though it is true that the Apostles were superior to John in their office, and should far exceed him in the success of their labours, we see no reason for limiting to them what was spoken to the whole multitude: we are persuaded, on the contrary, that this information was intended for the encouragement of all, and as an incentive to them to follow him, with the same avidity and zeal as they had manifested in following John.

Considering the passage thus as referring to all true Christians, we shall take occasion from it to point out,

  I.      Their pre-eminent advantage—

John was greater than all that had ever been born of woman, not in sanctity (for Daniel, and perhaps several others, were not a whit inferior to him in this respect,) but in office; being the forerunner of the Messiah, who did not merely speak of him at a distance, but pointed him out as present; and declared him to be that very “Lamb of God that should take away the sins of the world.” But the least in the Messiah’s kingdom, which was just then founded upon earth, are greater than he, inasmuch as they have,

  1.      A fuller discovery of Christ’s character—

[John himself, and indeed the Apostles too, till after the resurrection, had very imperfect views of Christ: they saw not, or saw but very faintly, the dignity of his person, the necessity of his death, the certainty of his resurrection, or the nature of his kingdom: but the most ignorant of Christ’s disciples have a comparatively clear, enlarged, and certain knowledge of him: they know what God has revealed concerning his person, as Emmanuel, God with us; his work, as fulfilling and satisfying the law for us; and his offices, as the Prophet, Priest, and King of his Church and people — — — In this they are as superior to John, as John was to the least enlightened of all the ancient prophets.]

  2.      A richer experience of his love—

[They can tell, not merely what he is to do, but what he has done: yea, they can say, “He has loved me, and given himself for me.” They have felt the virtue of his blood in purging their consciences from guilt, and the efficacy of his grace in subduing their most inveterate corruptions. They know what it is to receive out of his fulness the blessings which they need, and to maintain sweet fellowship with him from day to day. They have within themselves the evidence that he is a living, a gracious, and an almighty Saviour, who fulfils to them all his promises, guides them by his Spirit, upholds them by his arm, sanctifies them by his grace, comforts them with his presence, and renders them meet for the enjoyment of his heavenly kingdom — — — In this their superiority to the Baptist is as the meridian sun to the early dawn.]

The ministry of John was as remarkable as his endowments. As he had clearer views than all who preceded him, so was the success of his labours incomparably greater: for almost the whole of Judæa, and even of the people beyond Jordan, came and were baptized of him. Even those who were the most remote from the kingdom of heaven, according to human apprehensions, were the foremost to seek admission into it, and to take it, as it were, from those, who, from their education and professions, seemed most likely to become the subjects of it. In this conduct of theirs we may see a lively image of the followers of Christ, and may read,

  II.      Their universal character—

Whilst they approve themselves the Lord’s people by their views of his salvation, they manifest in relation to it,

  1.      A fixed purpose—

[They regard the care of the soul as the one thing needful: other things may be good and useful; but this is necessary: it cannot be dispensed with for a single day: nor will any thing be tolerated that would interfere with it. Allurements or menaces are alike disregarded by them: no menace is terrible to them in comparison of God’s displeasure; no pleasure is desirable in comparison of his favour. Hence, if tempted, they reply, What shall it profit me to gain the whole world and lose my own soul? And, if threatened, they answer, “Whether it be right to hearken unto you more than unto God, judge ye.” In a word, they readily part with all to obtain the pearl of great price; and having “bought the truth,” nothing under heaven can induce them to sell it. As in a race the persons contending for the prize may easily be distinguished from the spectators by the earnestness with which they pursue their object, so may these be known amidst a supine and thoughtless generation: they are lights shining in the midst of a dark, benighted world.”]

  2.      A persevering endeavour—

[Having put their hand to the plough, they will not look back again. They know that they must “endure unto the end, if ever they would be saved;” and they wait upon God in prayer, and beg him to perfect that which concerneth them. They now desire, not merely to be saved from death and hell, but to have Christ dwelling and reigning in them: nor will they ever be satisfied till “every thought of their hearts is brought into captivity to the obedience of Christ.” Hence their diligence in reading the word, and in every ordinance of religion, whether public or private. They find enemies both without and within: but they will not yield to discouragement. They know that their Redeemer is mighty, and able to save them to the uttermost; and therefore they go forth in his strength, and, though defeated, rally; though wounded, fight; though faint, pursue; and never put off their armour till they are made more than conquerors.]

  ADDRESS—

  1.      The ignorant Christian—

[Wherein are you superior to John and all the prophets? Truly you are less than heathens, because of your neglect of your superior advantages — — — Remember that God will “take vengeance on them that know him not, and that obey not his Gospel.”]

  2.      The formal Christian—

[You value yourselves on your moderation: and, if there be a person striving to take the kingdom by violence, you discourage him. You approve of violence in every thing else; and disapprove of it where alone it should be used — — — Did you never hear that “many seek to enter into heaven, but fail,” because they do not strive? Beware lest that be your unhappy case.]

  3.      The fainting Christian—

[Be not weary in well doing. You have many difficulties, it is true; but you have omnipotence on your side: and “if God be for you, who can be against you?” The temptations you have, may seem peculiar to you; but they are only “such as are common to man:” and God engages that you shall have “none without a way to escape” from it, or strength to withstand it. “Be strong then in the Lord, and in the power of his might.”

But beware of sloth: that will soon enervate the soul, and paralyse every effort in the way to heaven. The promises of God and the assistances of his Spirit do not supersede your own exertions: it is true at this day, as much as in the days of Christ, that “the kingdom of heaven suffereth violence, and the violent must take it by force.”]

MCCCXLIX

THE HEAVY-LADEN INVITED TO CHRIST

             Matt. 11:28.

Come unto me, all ye that labour, and are heavy-laden, and I will give you rest.

IT is thought by many, that the Gospel is a mere system of notions, which may be received without benefit, or rejected without loss. But it is rather proposed to us as a remedy for all the miseries, which sin has brought into the world. In it we are represented as guilty and undone: but Christ is set before us as a Saviour, and is exhibited under every figure that can unfold his excellency, or endear him to our souls. Under the Old Testament, he is shadowed forth as a brazen serpent to heal the wounded, as a city of refuge to protect the man-slayer, and as a sacrifice to remove the sinner’s guilt. In the New Testament, he speaks of himself as bread for the hungry, as living water for the thirsty, as a physician for the sick, and, to mention no more, as a kind and hospitable friend, who invites to him the weary and heavy-laden.

In the words here addressed to us, we may notice,

  I.      The characters invited—

Under the description of the weary and heavy-laden we must certainly include those, who groaned under the burthen of the Mosaic law—

[The ceremonial law required a great multitude of ritual observances, which, to those who saw not their typical use and tendency, must have appeared frivolous and arbitrary; and, even to those who had some insight into their meaning, they were an irksome task, and an intolerable burthen. From this yoke however the Messiah was to deliver them; he was to annul the old covenant with all its ceremonies, and to establish a better covenant in its stead. When therefore our Lord proclaimed himself to be the Messiah, he invited to him all that were weary and heavy-laden with the Mosaic law, and assured them, that the yoke which he would impose upon them was light and easy.]

There is however a further reference to those who laboured under temporal afflictions—

[None are such strangers to the common lot of mortality, as not to know that mankind are subject to many grievous troubles. Indeed, such are the calamities incident to life, that few, who have been long in the world, can cordially “thank God for their creation.” But more especially when the hand of God is heavy upon us, and we feel the weight of great and multiplied afflictions, we are ready to hate our very existence, and to “choose strangling rather than life.” Many probably of those, to whom Jesus addressed himself, had drunk deep of the cup of sorrow: for their encouragement therefore he promised that, whatever their trials were, whether in mind, or body, or estate, if only they would come to him, they should find a relief from all, or (what would be of equal value) support and comfort under their pressure.]

But doubtless we must principally understand by these terms those who are oppressed with a sense of sin—

[Though all are sinners, all do not feel the weight of sin, because they know not what tremendous evils it has brought upon them. But when any are awakened from their lethargic state, and see what a good and holy God they have offended, they begin to tremble, lest the wrath of God should break forth upon them to consume them utterly. Perhaps they obtain a transient peace by means of their repentance and reformation; but their subsequent falls and backslidings rend open the wounds afresh, and make them feel how hopeless their condition must be, if they be left to themselves. Even after they have attained peace through the blood and righteousness of the Lord Jesus, so that they no longer tremble for fear of condemnation, they groan more than ever under the burthen of their indwelling corruptions, saying, “O wretched man that I am, who shall deliver me?” These are the persons for whose relief our Lord came into the world, and whom, above all, he invited to him in the words before us.]

To ascertain more fully the import of his address, we proceed to consider,

  II.      The invitation itself—

By the expression, “Come unto me,” our Lord could not mean to call them nearer to him, because they were already round about him: but as he himself explains the words, he called them to believe on him; or, in other words, to come to him in the exercise of faith, of hope, and of love.

Its import will best appear in a short paraphrase—

[‘To impart rest unto you all is the great end of my appearance in the world. Seek it therefore in me, and come to me, that ye may receive it at my hands. Turn not away from me as an impostor; for I am the very person referred to in your prophecies, and sent unto you by the Father. Go not any longer to the vanities of this world in search of rest; for it is not in them; it is a gift which none but myself can impart unto you. Keep not back, from an apprehension that you can make satisfaction for your own sins, or cleanse yourselves from your iniquities: for you can never have redemption, but through my blood; nor can you ever subdue your lusts, but by my all-sufficient grace. Neither delay your coming on account of your own unworthiness, as if it were necessary for you to bring some meritorious services as the price of my favour: come, just as you are, with all your sins upon you; stop not to heal yourselves in part; but come instantly to your Physician; come and receive all my blessings freely, “without money, and without price.” Come in faith, believing me able to save you to the uttermost, and as willing as I am able. Come also in hope: let your expectations be enlarged: “ye are not straitened in me; be not straitened in your own bowels.” Count up all the blessings of time; survey all the glories of eternity; stretch your imagination to the uttermost; ask all that eye ever saw, or ear heard, or heart conceived; and I will not only grant your requests, but give “exceeding abundantly above all that ye can ask or think:” “open your mouths wide, and I will fill them.” Come moreover in love. Be not like persons driven to me through mere necessity, and influenced by nothing but a dread of condemnation; but contemplate my character, meditate on my kindness, strive to comprehend the heights and depths of my love; and let a sense of my love constrain you to walk with me, to depend upon me, to delight yourselves in me.’

Such may be supposed to be the import of the invitation. And every one who is weary and heavy-laden, whatever his burthen be, may consider it as addressed to himself in particular, as much as ever it was to those, who waited on the personal ministry of our Lord. Let us then hear him thus inviting us, as it were, with his dying breath, and from his throne of glory: and let us go to him with one accord; yea, let us fly to him on the wings of love, even “as the doves to their windows.”]

That nothing might be wanting to give efficacy to his invitation, our Lord added,

  III.      The promise with which it is enforced—

The world are glad to see us in our prosperity, and when we can participate in their pleasures: but in a day of adversity, when want and trouble come upon us, they are but too apt to lessen their regards, and to grow weary of our complaints. How different is the conduct of the Lord Jesus! He bids us “call upon him in the time of trouble,” and, instead of turning a deaf ear to our complaints, promises to “give us rest.”

How suitable is this promise to those to whom it is made!

[What do the weary and heavy-laden desire? If their troubles be of a temporal nature, they wish for something that shall soothe the anguish of their minds, and be a support unto their souls: and this our blessed Saviour administers by the aids of his grace, and the consolations of his Spirit. Are their sorrows altogether spiritual? He speaks peace unto their conscience, saving unto them, “Be of good cheer, I am thy salvation:” he discovers unto them the sufficiency of his blood to cleanse them from sin, and the efficacy of his grace to subdue and mortify their lusts. He gives them that, which nothing else in the universe can supply, a firm and stable hope of pardon and peace, of holiness and glory. Whatever other blessings he should offer to the soul, they would all be despised in comparison of this: it is bread to the hungry, drink to the thirsty, healing to the sick, and life to the dead.]

And can any thing be more precious to a heavy-laden soul?

[The term used in the text imports far more than an exemption from labour and trouble: it implies also that refreshment which a great and seasonable relief administers. And how sweet is that peace which he imparts to a believing penitent! it is a “peace that passeth understanding,” a “joy unspeakable and glorified.” Surely the consolations of his Spirit are not unfitly called “an earnest of our inheritance,” since they are indeed a beginning and foretaste of heaven in the soul. But we must extend our thoughts yet further, even to “the rest that remaineth for the people of God.” Doubtless that was most eminently in the view of our blessed Lord; nor shall any thing short of all the glory and felicity of heaven be the portion of those who come to him aright.]

That it is also a true and faithful saying, there can be no doubt—

[Never did any come to our Lord without experiencing his truth and faithfulness. Many indeed there are who profess to follow him, while yet they are far from enjoying this promised blessing: but, instead of coming to him in faith and hope, and love, they are impelled only by terror; they listen to the suggestions of despondency; and they live under the reigning power of unbelief. No wonder then that they find not the rest which they desire. But if any go to him aright, there is no guilt, however great, which is not removed from their conscience, no tumult of contending passions that is not moderated and restrained, nor any earthly trouble in which they are not enabled to rejoice and glory. If under any calamity whatever we go to him like the Apostle, like him shall we receive such an answer as will turn our sorrow into joy, and make the very occasions of grief to be the sources of exultation and triumph.]

  APPLICATION—

  1.      To those who feel not the burthen of sin—

[If we be exempt in a measure from earthly calamities, we have reason to rejoice. But to be unacquainted with spiritual troubles is no proper subject for self-congratulation. It is “the broken and contrite heart only which God will not despise.” We may boast of our goodness, like the Pharisee, or the elder brother in the parable: but, like them, we shall have no forgiveness with God, nor any part in that joy, which returning prodigals shall experience in their Father’s house. We must “sow in tears, if ever we would reap in joy:” we must be heavy-laden with a sense of sin, if ever we would experience the rest which Christ will give.]

  2.      To those who are seeking rest—

[It is indeed a mercy to have an awakened conscience: but you must now guard with earnest and equal care against self-righteous hopes on the one hand, and desponding fears on the other. You may be ready to fear that your burthens are too heavy to be removed, and your sins too great to be forgiven: but the persons, whom Christ invites, are the heavy-laden, yea, all of them without exception, whatever be their burthens, and whatever be their sins. On the other hand, you may be tempted to seek rest in your duties or your frames: but it is Christ alone that ever can bestow it, and from him you must receive it as a free unmerited gift. Endeavour therefore to draw nigh to him in his appointed way; and be assured that he will draw nigh to you with his promised blessings.]

  3.      To those who have attained rest and peace—

[A deliverance from fear and trouble, instead of relaxing our obligation to watchfulness, binds us to tenfold diligence in the ways of God. When therefore our Lord invites us to come to him for rest, he adds, “Take my yoke upon you;” and then repeats the promise, in order to intimate, that a submission to his will is as necessary to our happiness, as an affiance in his name. Let this then be your daily care. If his yoke were ever so grievous, you could not reasonably hesitate to bear it, since the burthen of sin and misery, that he has removed from you, is infinitely heavier than any other can be. But “his yoke is easy and his burthen is light;” and the bearing of it will conduce no less to your present, than to your everlasting felicity.]

MCCCL

CHRIST A MEEK AND LOWLY TEACHER

             Matt. 11:29.

Learn of me; for I am meek and lowly in heart; and ye shall find rest unto your souls.

EVERY office which Christ sustains in the economy of redemption, is replete with encouragement to sinful man. His sufficiency as our great High-Priest to make atonement for us, and his power as our King to subdue our enemies, are subjects of frequent meditation, and sources of unspeakable comfort, to the true Christian. His prophetic office, especially as exercised towards ourselves, is less considered by Christians in general, though it is equally necessary for us, and no less conducive to our eternal welfare. In a preceding verse our Lord has told us, that none can know the Father, except they to whom the Son should reveal him; and, in the words before us, he invites all to come and learn of him the mysterious truths, which, though already recorded in the written word, cannot be apprehended aright, unless he unfold them to us, and enable us to understand them.

In these words we may discern,

  I.      Our duty—

Christ having undertaken to teach us the way of safety, and the way of duty, we should learn of him,

  1.      With the teachableness of children—

[Children receive with the most implicit submission whatever their teachers tell them. Thus should we learn of Christ: we should not bring our own preconceived notions to the Scriptures, or presume to try the mysteries of revelation at the bar of our own corrupt reason; but we should believe whatever God has spoken, and receive it simply on the authority of the speaker. Nor should the opinions of the wisest philosopher be of any weight with us, if they be clearly contrary to the voice of inspiration.]

  2.      With the diligence of students—

[They who have a thirst for knowledge, are almost constantly employed in deep thought, and laborious investigation. Nor do they account any pains too great, if only they can gain that eminence and distinction, which superior attainments will ensure. Thus should we be occupied in pursuit of divine knowledge; reading the word, “searching into it as for hidden treasures,” meditating upon it day and night, and praying over it for divine illumination. While others are careful, and cumbered about many things, we should be sitting at the feet of Jesus, and embracing all opportunities of religious instruction, whether in public or in private.]

  3.      With the obedience of devoted followers—

[Earthly knowledge may be merely speculative: divine knowledge must be practical; it is of no use at all, any further than it purifies the heart and renews the life. Whatever we find to be the mind and will of God, that we must do without hesitation, and without reserve. As the reasonings of men are to be disregarded when opposed to the declarations of God, so are the maxims of men to be set at nought, when by adopting them we should violate a divine command. One single word, confirmed with THUS SAITH THE LORD, should operate more powerfully to the regulating of our faith and practice, than the sentiments and customs of the whole world combined.]

The description which our Lord has given us of his own character, shews what abundant provision is made for,

  II.      Our encouragement—

Our Lord’s words are not to be understood as an exhortation to learn meekness and lowhness from his example, but as a reason why we should cheerfully submit ourselves to his teaching. In this view they are very encouraging: they imply, that,

  1.      He will condescend to our ignorance—

[Those who are proficients in deep knowledge, cannot bear the drudgery of teaching children the first rudiments of language. But Jesus, who is able to instruct the highest archangel, is yet willing to take, as it were, under his tuition the most ignorant of mankind. As in the days of his flesh, “he spake the word to men as they were able to bear it,” so now will he give us “line upon line, precept upon precept, here a little, and there a little.” When his own disciples forbad people to bring their children to him, under the idea that his time ought not to be occupied with persons so incapable of benefiting by his instructions, he rebuked them, and desired that all, of whatever age or description, might have the freest access to him; being as willing to adapt himself to the capacity of a child as to the more enlarged understandings of the Scribes and Pharisees.]

  2.      He will bear with our dulness—

[Human teachers are but too apt to feel irritation from the stupidity of their disciples. But Jesus, who has infinitely more to bear with than we can have, is ever patient, and ready to renew yet again and again the lessons that he has given us a thousand times. Scarcely any person can be conceived more dull of understanding than his own disciples, who, after he had been teaching them for nearly four years, were yet ignorant of the necessity of his death, of the ends of his resurrection, and of the spiritual nature of his kingdom. He was constrained sometimes to complain of them in this very view; “Are ye also yet without understanding?” Nevertheless he continued to teach them, till he had initiated them fully into all the mysteries of his kingdom. And thus will he do to the most ignorant of men; he will “open their understandings,” and “guide them into all truthg.”]

  3.      He will encourage our feeblest efforts—

[It not unfrequently happens, that they who are slow of understanding, are altogether driven to despondency through the impatience of their teachers. But Jesus is all meekness and lowhness: and, however weak our efforts be, provided only they be sincere and humble, he will bless them with a measure of success, and with manifest tokens of his approbation. We may appeal to the experience of all, in confirmation of this truth: who ever sought instruction from him in a way of reading and prayer, without finding his mind gradually opening to an apprehension of the truth? Has not Jesus shewn, if we may so speak, a partiality for the poor and weak, revealing to them what he has hidden from the wise and prudent; confounding thereby the wisdom of the wisei, and securing to himself the glory of his own work? Yes; in reference to the illumination of the mind, as well as to any thing else, we may say, “He will not break the bruised reed, nor quench the smoking flax, but will bring forth judgment unto victory.”]

But, in addition to the encouragement which his condescension affords us, we have a further inducement to learn of him, from the consideration of,

  III.      Our reward—

An attention to the instructions of earthly monitors is productive of no little benefit. But if we diligently learn of Christ, our advantages will be greater than we can well conceive: we shall find benefit to our souls; we shall obtain “rest,”

  1.      From the uncertainty of conjecture—

[Mankind in general are in a state of doubt respecting the most important of all concerns: though they may assent to the principal truths of Christianity, they feel no assurance respecting them. But those who have learned of Christ, soon attain a full persuasion of the things they have been taught. The Scripture speaks of a threefold assurance; an assurance of understanding, an assurance of faithm, and an assurance of hope: of all these, the men of this world have no idea: they are ready to speak of such things as marks of daring presumption. But the disciple of Christ has an inward witness of the truths he has learnedo; and knows perfectly that they are not a cunningly-devised fable. He can venture his soul upon them with as much confidence, as he can recline his weary body upon his bed. He knows in whom he has believed; and that the soul which is committed to Jesus, is safe for everq.]

  2.      From the accusations of conscience—

[In spite of men’s endeavours to silence the convictions of their conscience, they never can obtain peace but in God’s appointed way. But the person that has learned of Christ to rely simply on his blood and righteousness, enjoys a “peace that passeth all understanding.” He knows that “the blood of Jesus will cleanse him from all sin,” and that “there is no condemnation to the soul that believes in him” — — —]

  3.      From the turbulence of passion—

[Whatever difference there may be in the natural tempers of men, all have some predominant passion that leads them captive. But the disciple of Christ has a new and more powerful principle infused into his soul; by means of which he is enabled to bring into subjection his corrupt appetites, and to mortify those evil dispositions which are such a fruitful source of misery to the unregenerate. This forms the great line of distinction between the Lord’s people and others; for, whereas others are led captive by some sin, believers “have not so learned Christ, if they have indeed heard him and been taught by him, as the truth is in Jesus:” on the contrary, “they that are Christ’s have crucified the flesh with the affections and lustst.”]

  4.      From the fear of death—

[Men may brave death on a field of battle; but all, except the true Christian, shrink from it in its more silent and gradual approaches. But Christ purchased for his followers a deliverance from this bondage. With respect to them, death has lost its sting: yea, it is counted amongst their richest treasuresx: and they are enabled to look forward to it with pleasure, as the period when all their conflicts will cease, and their joys be consummated for ever — — —

“Such is the heritage of the servants of the Lord;” and such is the rest that Christ will impart to all who learn of him.]

  ADDRESS—

[Are there any amongst us that are prosecuting human learning with avidity? O remember, that the knowledge of Christ infinitely transcends all other knowledge, and will bring with it a more certain, and far nobler, recompence. Be persuaded then to devote to it some portion of every day, and the whole of your sabbaths, that you may not only be wise, but “wise unto salvationa.”

Are there any that are dejected on account of their own incapacity to learn? Consider the abilities of your Teacher; and say, whether he be not able to instruct you, as well as others? He can make “the blind to see out of obscurity, and out of darkness:” yea, he will the more readily exert himself on your behalf, because the excellency of the power displayed in your proficiency will the more evidently appear to be of himc. Take comfort then, and expect the certain accomplishment of that promise, “Then shall ye know, if ye follow on to know the Lord.”]

MCCCH

CHRIST GREATER THAN THE TEMPLE

             Matt. 12:6.

I say unto you, that in this place is One greater than the Temple.

IT is said, concerning our blessed Lord, that he “endured, in a most extraordinary degree, the contradiction of sinners against himself.” And in reading his history, we are struck with it continually. There was not any thing which he either said or did, which was not made a subject of cavil to his enemies. Even his most beneficent acts were condemned as violations of the law, or as affording occasion for “the Romans to destroy both their place and nationc.” In the chapter before us, we have a remarkable instance of their carping at an action in his Disciples, which, if done by any other person, would have caused no complaint. Our Lord was going with his Disciples through a corn-field, on the Sabbath-day; and they, being hungry, plucked some ears of corn, and rubbed them in their hands, and ate the corn. This the law of Moses expressly authorized them to do; and therefore the act could not be condemned. But the law prohibited all kinds of labour on the Sabbath-day; and the Pharisees, with hypocritical malignity, interpreted this act as a kind of reaping and threshing-out the corn; and cast reflections on our Lord for sanctioning such a violation of the Sabbath. Our Lord therefore vindicated his Disciples: first, on the ground of its being a matter of necessity, in which case it superseded the observance of a ceremonial institution. In proof of this, he adduced the instance of David, who, having no food to satisfy himself and his followers on one particular emergency, took the loaves of shew-bread, which were to be eaten by none but the priests alone, and satisfied the calls of nature with that. This was generally acknowledged as a justifiable act in David, because of the urgency of the occasion; and on the same ground the conduct of his Disciples was justifiable, as was his also in permitting it. Our Lord next vindicated it on the ground of precedent: for, notwithstanding all the injunctions respecting rest on the Sabbath-day, the priests in the temple engaged in labour, to a very great extent, on every Sabbath, being occupied in slaying and offering the appointed sacrifices. They, notwithstanding they thus “profaned the Sabbath, were blameless,” because the service of the temple required it. In like manner, the Disciples, being engaged in his work, were blameless: for “He was greater than the temple;” and, consequently, was entitled to suspend the observance of the Sabbath, so far as his service required it; for “He was Lord even of the Sabbath-day.”

In discoursing on this subject, I will,

  I.      Confirm our Lord’s assertion—

Our blessed Lord did not so fully declare his Messiahship to the Pharisees as he did to some of a more candid disposition; as the Samaritan woman, and the man who had been born blindh. Yet, on proper occasions, he was not backward to assert his superiority to all the sons of men. Jonas was a prophet; and Solomon a king; but he was, in every view, greater than either the one or the other of them. And, of all the structures in the universe, the temple was infinitely the most august and sacred: yet did he, without hesitation, declare himself to be greater than the temple.

In order to confirm this assertion, I shall not enter generally into the proofs of the divinity of Christ, but shall consider minutely the comparison here instituted between the temple and him: and, stating those things which most ennobled the temple, I will distinctly mark the superiority of Christ in every particular.

The temple then, with every vessel in it, was made after a pattern formed by God himself; and given to David, and to Solomon, for that end—

[But the Lord Jesus Christ was himself formed by the very hand of God. He was formed, as no other person ever was, by the immediate agency of the Holy Ghost; as the angel had announced to the Virgin Mary: “The Holy Ghost shall come upon thee, and the power of the Highest shall overshadow thee: therefore, also, that Holy thing which shall be born of thee, shall be called the Son of God.” Nor was it in his person only, but in his offices also, that he was pre-eminently the product of Divine wisdom and power. In him are combined the kingly, prophetic, and sacerdotal offices; all of which he executes, in a spiritual manner, over the face of the whole earth, yea, and in heaven itself too; and will continue so to do, even to the end of time. It was in reference to him and his offices that the temple itself was formed, and all its ordinances were appointed. They were but the shadow, of which he was the substance: and consequently his superiority in this respect is fully established.]

Again: the temple was richly furnished with every thing which could conduce to the glory of God, or to the welfare of man—

[The candlestick, the table of shew-bread, the altar of incense, the censer, the ark of the covenant, with numberless other vessels, all of the purest gold, and of the most exquisite workmanship, distinguished this building far beyond any that ever existed upon earth. But they were very faint shadows of his incomprehensible fulness and excellency. In Him their respective uses were all combined. He was at once the sacrifice, the altar that sanctified it, and the Priest that offered it. He was “the light of the whole world;” and “the living bread, of which whosoever eats shall live for ever.” He was the laver in which every child of man must wash both his person and his offerings. He was the ark, which contained in it the law, and was covered in all its exact dimensions by the mercy-seat; for, by his own fulfilment of the law for us, he rendered the exercise of mercy commensurate with the necessities of fallen man. Here again, then, compare the shadow with the substance, and say whether the Lord Jesus Christ do not infinitely surpass the temple in the very things which constituted its chief grandeur.]

But further: the temple had the Shechinah, the bright cloud, the symbol of the Deity, constantly residing in it—

[This was doubtless its highest glory. (I speak of the former temple, previous to the Babylonish captivity; and not of the latter, in which many of its principal ornaments were wanting.) But in the Lord Jesus Christ dwelt, not a symbol of the Deity, but the Deity himself, “even all the fulness of the Godhead bodily.” This explains that prophecy of the Prophet Haggai, that “the glory of the latter house should exceed the glory of the formerp.” How could that be, it may be asked, when in the latter temple were wanting the Shechinah, the Urim and Thummim, and the fire that came down from heaven? The answer is plain: The Lord Jesus Christ himself came to the latter house: and his presence in it was an honour infinitely exceeding all that ever was conferred on the first temple; because he was not a symbol of the Deity, but the great God himself in an incarnate state, even “Emmanuel, God with us.”]

I add yet once more: the temple was the place of confluence to all the tribes of Israel, even to all who desired to have access to God, or to obtain blessings at his hands—

[And whither does every sinner in the universe go, but to Jesus? To him is every eye directedt: “through him alone can any man have access to God:” in him does every saint “desire to be foundx:” and through him shall all blessings, temporal, spiritual, eternal, flow down in richest abundance upon all who believe in him. Indeed, in this respect his superiority is most amply marked: for all that he does, is by virtue of the “one offering of himself once offered:” whereas the offerings in the temple, because of their inefficacy, were renewed from year to yearz: his grace also extends to sins which the law of Moses could not reach; and confers benefits which that was unable to impartb; and endures, not for a year only, like that under the law, but through the countless ages of eternity.]

To add any thing further would be superfluous. The superiority of Christ to the temple is so evident, that, without dwelling any longer upon it, I will proceed to,

  II.      Point out the peculiar interest which we have in it—

Here again we go back to our text, that we may derive from thence as much as possible for the elucidation of our subject. The establishment of Christ’s superiority to the temple shews,

  1.      His right to command—

[That was the precise point at issue between him and the Pharisees: Had he a right to authorize a deviation from the letter of the Mosaic law? He affirmed he had. They themselves admitted, that the strict observance of the Sabbath was dispensed with for the service of the temple: and if He was greater than the temple, the same right was vested in him. Nothing less than divine authority could in any case supersede a divine command: and, if be were greater than the temple, a divine authority must reside in him; consequently, he exercised no other right than what strictly, and of necessity, pertained unto him.

Now, there are divine commands, which we also, under all ordinary circumstances, are bound to obey. We must yield compliance with the lawful edicts of the civil magistrate: we must “obey them, not only for wrath, but also for conscience’ sake:” and “if we resist his lawful authority, we shall receive to ourselves damnatione.” Yet, if the civil magistrate enjoin what is contrary to the command of Christ, or forbid any thing which Christ has enjoined, we must obey Christ in preference to him. The Apostles, when forbidden to preach or teach in the name of Jesus, appealed to his very judges, saying, “Whether it be right in the sight of God to hearken unto you more than unto God, judge ye: for we cannot but speak the things which we have seen and heard.” In like manner, we are commanded to love and honour our parents: and so important is that command, that it is distinguished from the rest, by being enforced, as the Apostle observes, with a special promise. Yet even that is superseded, when they exert their authority in opposition to Christ. Nay, more: strange as the injunction sounds, we are commanded even to “hate father and mother, and wife and children, and brethren and sisters, in comparison of him; and on no other terms can we ever be acknowledged as his disciples.” (Of course, no one will be so absurd as to imagine that this declaration is to be understood in any other than a comparative view: for in any other view we are not authorized to HATE an enemy, much less our nearest relatives.) Our duty to the Lord Jesus Christ is of paramount obligation, and supersedes every thing that is opposed to it. The law of self-preservation is strongly binding upon us: but if fidelity to Christ require the sacrifice of it, “not even life itself must be dear to us:” we must be willing to lay it down at any time for his sakek: and if, at the expense of our duty to him, we save our lives, we shall lose them to all eternity.

This, then, must be a principle deeply fixed in our minds, That the authority of Christ is to rule us under all circumstances; and that nothing under heaven is to be suffered to interfere with it. Men who cast off his yoke will indeed clamour against us, and express their indignation against us for not complying with their will. But we may safely leave ourselves in the hands of Jesus; who, as our Advocate, will plead our cause; and, as our Judge, will pass a sentence of approval upon us in the last day. He will then at least, if not before, vindicate our conduct, and “make our righteousness to appear as the noon-day.”]

  2.      His sufficiency to save—

[To all who observed the institutions of the law in faith, they were effectual for the salvation of their souls. And who ever applied to Jesus in vain? Who ever relied on his sacrifice, and was confounded? What is there that shall be kept back from one who implores blessings at his hands? Shall pardon be refused? No: “though his sins were red as scarlet or as crimson, they should become white as snow.” “The blood of Jesus Christ should cleanse him from all sin.” Shall peace be denied to the believing suppliant? No: “being justified by faith, he shall have peace with God;” so that, instead of looking forward with terror to the eternal world, he shall even now “rejoice in hope of the glory of God.” Shall strength for future obedience be withheld? No: “the grace of Christ shall be sufficient for him;” and he shall be “able to do all things through Christ, who strengtheneth him.” Shall glory be deemed too good for him? No: the Saviour, in whom he has believed, will judge him, and exalt him to a participation of his own inheritance, his own kingdom, his own glory. The principal utensils of the temple, the lavers, the tables, the candlesticks, wore, in the temple, ten times more numerous than in the tabernacle: and this marked the great superiority of the temple and its services to the tabernacle and the ordinances observed in it. And say I too much, if I say, that in Jesus our blessings are increased? Verily, they are increased, not tenfold, but a hundredfold: for, till he was glorified, they were sent forth only in slender portions: but from that time they have been poured out like a river.]

  Let us then OBSERVE from hence,

  1.      How highly we are privileged under the Christian dispensation—

[Jesus came in person to the second temple, and thereby raised it above the first. And does he not come to his temple in our day? Yes, he does: not corporeally indeed, but spiritually, and with great power. He has promised that he would do so: “Wherever two or three are gathered together in my name, there am I in the midst of them.” And this he will continue to do: as he has said, “Lo, I am with you alway, even to the end of the worldq.” Nor is it any disadvantage to us that he comes only in a spiritual way: for they who beheld him in person were stumbled at the meanness of his appearance; and could not conceive how one so poor and destitute and despised should possess the authority he claimed. But we have no such stumbling-block in our way. We know who he is, and what he is, even “the Mighty God, and the Prince of Peace.” We know too what he can do: and that all which was done, under the law by God, in his temple, he can and will do in the midst of us. To us he will give his answers of peace; yea, “he will give grace and glory: and withhold no good thing from us” in time or in eternity. Let us know, then, our exalted privilege, and have our expectations enlarged, in proportion to the advantages we enjoy.]

  2.      With what delight we should attend the ordinances of our God—

[Never should we go up to the House of God without expecting to meet our Saviour there. We should not go to public ordinances merely to perform a duty, but to enjoy a privilege; not to hear a preacher, but to meet our God and Saviour. O, what a different appearance would there be in ordinances, if we all attended them in a becoming frame! What devotion would there be in our prayers! what reverential attention to the word delivered! and what “showers of blessings” would be poured out upon our souls! Remember, I pray you, brethren, that, when you come up hither, you come to meet your Lord, who is already waiting here to receive you. Be never satisfied, if you do not see him: and, if at any time his word be applied with power to your souls, acknowledge him in the gift: for it is through his power alone that the word is effectual for any spiritual good. Thus shall your worship here prepare you for higher services above; and your acknowledgments of his goodness be a prelude to your Hosannahs in the realms of blisss.]

MCCCLII

THE COMPASSION OF CHRIST TOWARDS THE WEAK

  Matt. 12:18–21.

Behold, my servant whom I have chosen; my beloved in whom my soul is well pleased: I will put my Spirit upon him, and he shall shew judgment to the Gentiles. He shall not strive nor cry; neither shall any man hear his voice in the streets. A bruised reed shall he not break, and smoking flax shall he not quench, till he send forth judgment unto victory. And in his name shall the Gentiles trust.

ONE might gather almost as complete a character of Christ from the Prophecies, as from the Gospels themselves. Not only the great incidents relating to his life and death were foretold, but his spirit and conduct were most minutely delineated. He had just withdrawn himself from the Pharisees who sought to destroy him; and had strongly enjoined his attendants not to make known his miracles. This conduct appeared strange to those who were expecting him to erect a temporal kingdom. But the Evangelist declares that these very things had been made the subject of prophecy many hundred years before. The passage quoted by him from Isaiah is recorded, not with literal exactness, but according to its true import. It declares,

  I.      The commission given to Christ—

Christ was the Father’s ambassador to our ruined world—

[However, in his divine nature, Christ was equal to the Father, yet, in his mediatorial capacity, he was the Father’s servant. The office assigned him was to shew judgment, that is, the way of righteousness and salvation both to Jews and Gentiles; and for this he was qualified by an immeasurable communication of the Spirit to him.]

In this view the Father exceedingly delighted in him—

[The Father doubtless regarded him as his beloved for his own sake; but was peculiarly pleased with him as having undertaken the work of man’s redemption. In him he saw, as it were, all his own perfections glorified, and the thrones of apostate angels occupied by sinners of the human race. Hence in triumphant exultation he declares his acquiescence in him, and calls every human being to “behold” him.]

The prophet further specifies,

  II.      The manner in which he should execute it—

He was to accomplish his work,

  1.      Silently—

[There was to be nothing in him ostentatious, contentious, or clamorous: together with firmness and fidelity, he exercised continued gentleness and meekness. Would to God that many who bear a similar commission would learn of him to execute it in a similar way!]

  2.      Tenderly—

[The terms here used seem to be proverbial. The former metaphor is taken from reeds, which were used as musical instruments by shepherds, and which, when bruised, could no longer emit any melodious sound. The smoking flax alludes to the wick of a lamp which, when the flame is extinct, produces an offensive smell. Both these metaphors fitly represent the state of a soul bruised under a sense of sin, and lamenting that its grace is nearly extinguished, while whole clouds of corruption are arising from it. But Jesus, instead of despising its low estate, will rather fan the spark into a flame, and cause the worthless reed to send forth melody that shall delight the ears even of God himself.]

  3.      Successfully—

[However gentle his exertions, he shall never ultimately fail. As his forbearance towards his enemies gave them a momentary appearance of triumph, so he sometimes delays his aid even to his most favoured people; but he will at last prevail, and make his grace victorious in their souls.]

To this description of the Saviour the prophet naturally subjoins,

  III.      Our duty towards him—

Blessed be God, our duty is our highest privilege—

We are commanded to trust in him,

  1.      For instruction—

[Jesus is both qualified and commissioned to enlighten the Gentiles; nor are there any so weak and ignorant but that he can make them wise to salvationd. Let us then “not lean to our own understanding,” but seek to be “taught of him.”]

  2.      For acceptance—

[It is not merely in his individual capacity, but as the head of the elect world, that he is so pleasing to his heavenly Father. We therefore, if we believe on him, may be certain of acceptance through him; yea, God will not behold a spot in the most polluted soul, if it be only washed in his blood, and clothed in his righteousnessg.]

  3.      For victory—

[None have need to despond on account of their own weakness and corruptions: the “grace of Christ is sufficient,” and shall prove so to all who trust in him. “Wherever he has begun the good work he will carry it on unto the end.”]

  APPLICATION—

  1.      The text is addressed to all the sinners of the Gentiles—

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