Matt. 16:66.

Matt. 16:66.

[How gracious is God in thus inviting sinners to “behold” his Son! And how powerful the recommendation that is this enforced by the example of God himself! But can any thing be a stronger reproof to those, who, instead of choosing Christ, and being well pleased with him, have uniformly despised and rejected him? Say then, ye ungrateful world, whom will ye condemn; yourselves, or God? Still however, the invitation is addressed to you, “Behold my Son.” O that you may behold him now to your joy, and not hereafter to your confusion!]

  2.      But the words are more eminently suited to the weak and, desponding—

[More consolatory declarations could not have been desired by man, or given by God. The lowest possible state of grace is here described in most appropriate terms, and an assurance given that it shall prove victorious in the issue. Let the desponding soul then learn to “trust” in Jesus; and even in the midst of conflicts sing, “Thanks be to God, who giveth us the victory through our Lord Jesus Christ.”]

MCCCLIII

THE BLIND AND DUMB DÆMONIAC HEALED

  Matt. 12:22, 23.

Then was brought unto him one possessed with a devil, blind and dumb: and he healed him, insomuch that the blind and dumb both spake and saw. And all the people were amazed, and said, Is not this the son of David?

IN establishing the Mosaic dispensation, God introduced it with many miracles. It might well be expected therefore that, when he should supersede that dispensation, and establish another in its place, he would confirm that also with miracles, so as to leave no doubt but that he was the author of “that which should remain, no less than of that; which was to vanish away.” Accordingly our blessed Saviour wrought miracles without number, and appealed to them as substantiating his claim to divine authority: “Though ye believe not me, believe the works; that ye may know and believe, that the Father is in me, and I in him.” It should seem that, for the furtherance of this end, Satan was permitted to exercise greater power over the bodies of men, than was ever exercised by him either before or since: that so the divine mission of Jesus might be the more signally marked by his conquests over Satan.

In discoursing on the miracle before us, I shall shew,

  I.      What proof the Lord Jesus here gave of his Messiahship—

There was a man whom Satan by his malignant influence had caused to be “both blind and dumb:” and him did our Lord in an instant restore to the perfect use of his faculties, so that “the blind and dumb both spake and saw.” At this stupendous miracle “the people were all amazed:” and the conclusion which they drew from it was, “Is not this the son of David?” Under the name and character of “the Son of David” the Messiah was expected: and from the miracle which they had seen, the people inferred, that Jesus must be he: yea, so undeniable did this inference appear, that they asked with confidence, “Is not this the son of David?”

[This miracle was precisely of the kind that the Messiah was expected to perform. It had been foretold by the prophet, “Then the eyes of the blind shall be opened, and the ears of the deaf shall be unstopped: then shall the lame man leap as an hart, and the tongue of the dumb shall sing: &c.” And to such miracles as these our Lord himself referred in proof of his Messiahship. When John the Baptist sent two of his disciples to inquire of Jesus, “Art thou he that should come, or do we look for another?” our Lord replied, “Go and shew John again the things that 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.” Indeed so wonderful was this miracle, and so evident, on Scripture principles, the truth deduced from it, that the envious Pharisees, in order to obviate the conclusion drawn from it, ascribed the miracle to a confederacy with the devil. But our Lord shewed them, that, on their view of the matter, Satan would be subverting his own kingdom: but, as they could not conceive he would do that, it was clear, that the kingdom of God must be come unto them.

Thus did our Lord by this miracle establish his claim to the Messiahship, and give ample ground for all the people to receive him as the appointed Saviour of the world.]

And have these wonders ceased? No: I feel myself authorized to declare,

  II.      What corresponding proofs he is ever ready to give to us at this day—

Satan has no longer the same power over the bodies of men, that he once exercised. But he has as great power over their souls as ever: and

We are spiritually in the same predicament with the man whom Jesus healed—

[We are, whilst in an unregenerate state, “both blind and dumb.” We arc “blind.” What is there which we see aright? What views have we of our duty, our interest, or our happiness? One would suppose that every rational being should see it his duty to love and serve his God; and his interest to secure the divine favour; and his happiness to enjoy the presence of God, and a foretaste of his eternal inheritance. But where do we find persons acting in accordance with such views? Men’s earthly pursuits appear to them of paramount obligation; and all desire after heavenly things is swallowed up by their anxiety about the things of time and sense. In vain does God tell them, that this world is only as “a broken cistern that can hold no water;” and that no solid comfort can be derived from any source but from God, “the fountain of living waters:” This they will not believe, notwithstanding the experience of every day bears testimony to it. And whence is this unbelief, but from the influence of Satan upon their minds? Yes, “The god of this world hath blinded the minds of them that believe not.”

So also are we “dumb.” Our tongue is spoken of by God as “our glory,” because by that, more than by any other member, we are enabled to glorify him. But how is that member employed for God? We speak not to him in the exercise of prayer and praise, though our multiplied necessities and mercies call for these acknowledgments every day and hour of our lives. Nor do we in our converse with the world speak of God. Every other subject that can be thought of occupies our tongues rather than this, insomuch that amongst our friends and relatives it seems, as it were, to be banished by general consent. Still less do we speak for God. We see him dishonoured on every side; but we dare not advocate his cause. If our own father or friend were so insulted, we should find somewhat to speak in their behalf: but for God and his honour we have no concern: we can see the whole world risen in rebellion against him, and never once bear our testimony against their impiety. And whence is this, but from the same Satanic influence? Yes, “our walking thus according to the course of this world is owing to that prince of the power of the air, the spirit that now worketh in all the children of disobedience.”]

But from this state our blessed Lord is ever willing to deliver us—

[He is constituted “both Lord and Christ.” He is exalted on purpose that he may give us the grace we stand in need ofk, and thus “destroy in us the works of the devil.” He on his ascension to heaven poured out the gifts of the Holy Ghost, which he has promised to us alsom; and by his Spirit “he will open the eyes of our understanding,” and “open our lips also that we may shew forth his praiseo.” This is the very office which he has undertaken to perform: He is “made Head over all things to the Church for this very end;” and “there is a fulness treasured up in him for this express purposeq.” No man has any need to be discouraged, as though he were beyond the reach of this mercy: he cannot be in a more hopeless state than the man who is spoken of in my text: and we are assured, that “the things which are hid from the wise and prudent, our Lord will reveal unto babes.” Let all then look unto him; the blind, that they may see, and the dumb that they may speak; and not one shall be disappointed of his hope: for our blessed Lord has “counselled all to come to him for these blessings,”and “no soul shall ever seek his face in vain.”]

  ADDRESS—

  1.      Those who are yet under the power of Satan—

[But where shall I find these, or even so much as one of them? Are you, or you, or you amongst this unhappy number? No; if we will take your own word, we shall not find so much as one. But are there none amongst you that are destitute of a spiritual discernment, and whose whole conduct shews them to be blind as to all practical perception of their duty, their interest, and their happiness? Alas! we need not go far to find such as these; for on every side of us we see persons living for themselves, and not for God; for time, and not for eternity. I ask not then respecting your worldly possessions or your intellectual attainments. If you have not a truly spiritual use of your faculties, possess what else ye may, ye are in a far worse condition than the man whom Satan had rendered blind and dumb. His wants might be supplied by others; yours cannot: his would cease at death; yours will never terminate: his might be far more than compensated by the acquisition of spiritual attainments; but what can ever compensate for the wants which you experience? Ten thousand worlds could not be to you any compensation for the loss of spiritual faculties and spiritual enjoyments. Then I entreat you come to the Lord Jesus Christ, who is as able and as willing to supply your wants as ever he was to heal those who were brought to him in the days of old — — —]

  2.      Those who have been delivered from him—

[Who that beheld that man’s change of state did not cordially congratulate him on the mercy he had received? Yet was not the blessing conferred on him in any degree to be compared with that which they have experienced, whose eyes are opened to behold the glory of God in the face of Jesus Christ, and whose tongues are loosed to speak forth his praise. Dear brethren, so far as these blessings are enjoyed by you, you are restored to the happiness which Christ has purchased for you by his blood, the happiness which shall ere long be perfected in glory. Give honour then to the Lord Jesus Christ: and, when you see how many around you still remain both blind and dumb, stand amazed at the distinguishing mercy which has been vouchsafed to you — — — And now, need I tell you how to employ the faculties which have been thus renewed? Surely of yourselves you will feel, that they should be henceforth consecrated altogether to your God. “Get then your spiritual senses more and more exercised” on spiritual things; and let your one employment henceforth be on earth, what it will ere long without interruption be in heaven, to behold the glory, and to shew forth the praises, of your adorable Benefactor.]

MCCCLIV

THE NECESSITY OF A DECIDED ADHERENCE TO CHRIST

  Matt. 12:30.

He that is not with me, is against me; and he that gathereth not with me, scattereth abroad.

TO inculcate a devotedness of heart to God, and to insist upon it as indispensably necessary to salvation, is generally deemed harsh and uncharitable: and certainly, if it were not required in Scripture, we should be exceedingly blame-worthy in so alarming and terrifying the minds of men: but we must speak what God has spoken, and deliver faithfully what he has commissioned us to declare. To what purpose would it be for us to deceive our fellow-creatures? We might speak of candour, and prophesy smooth things, and lull men asleep in sin; but we could not invalidate the word of God, or reverse the sentence that he shall utter: the declaration of our Lord would still condemn both our hearers and ourselves: “If we are not with him, we must be against him,” and he will account us his enemies in the last day.

In considering this declaration, it will be proper,

  I.      To explain it—

Taken by itself, it has no material difficulty in it—

[The Lord Jesus Christ is a Sovereign, who is at war with all the powers of darkness: and we, as his subjects, are bound to fight his battles — — — Among the subjects of earthly monarchs no neutrality is admitted: if their kingdom be invaded, all must unite to repel the enemy: neutrality in such a case would be treason. Now thus, whosoever joins not himself to the standard of our Lord, to fight under his banners, and to oppose his enemies, is a traitor to his cause; “he is really against our Lord, if he be not for him.” As a labourer who has neglected to gather up his corn, has in fact wasted and scattered the property of his employer, so he, whose duty it is to exert himself in gathering a harvest of souls for the Lord Jesus, if he neglect his duty, is really the means of alienating them the more, and of driving them farther from him.]

But, when compared with a passage of an opposite aspect, a considerable difficulty arises from it—

[Our Lord on another occasion used an expression apparently the very reverse of this: “He that is not against us, is on our part.” Now which of these assertions is true? for, in words, they plainly contradict each other: or, if both be true, how are we to reconcile them with each other? The true way to ascertain their meaning is, to consider the occasions on which they were spoken.

When our Lord uttered the words of our text, he had been arguing against those who imputed his miracles to a confederacy with Satan; and had shewn, that as the whole aim of his life was to destroy the influence of Satan over men, Satan would never have aided him in such a work; he would rather have withstood him to the utmost of his power: and consequently, the miracle which Jesus had wrought in expelling Satan from the demoniac, evinced his power over Satan, and his determination finally to bruise him under his people’s feet. From hence our Lord took occasion to observe, that there must be the same determined hostility in his power against sin and Satan as he himself had evinced; and that, if any of them should make a truce with Satan even for an hour, they would instantly be considered as traitors to him, and be dealt with as his enemies.

But when our Lord spake the words recorded by St. Mark, he had been reproving his disciples for presuming to forbid a man to cast out devils in the name of Jesus, merely because he did not associate himself with them: “Forbid him not,” says our Lord: ‘he is not a partisan of yours, it is true: but he is advancing my interests, as well as you; only he is doing it in a somewhat different way. His performing of miracles in my name is a proof of his faith in me, and of his concern for my honour: and therefore, though he may not have so clear views as you, or walk exactly in the way that you would have him, yet he is to be acknowledged as a friend of mine: he does nothing against me; and therefore must be considered as on my side.’

Thus the two passages, though apparently opposite, involve no contradiction whatever: the one shews us how to act towards the avowed enemies of Christ; the other, how to act towards his less conspicuous friends: the one forbids neutrality; the other bigotry, or party-spirit.]

Viewing these words then as a declaration that neutrality cannot be endured amongst the followers of Christ, we proceed,

  II.      To confirm it—

There is a twofold warfare, which, as Christian soldiers, we are to maintain; and to each of them does the declaration in our text apply. We must be decided and constant in our opposition to,

  1.      The enemies of Christ within us—

[Amongst these we must number all our corrupt affections and propensities, which tend to the subversion of Christ’s authority within us. Not one of these is to be spared, though it should be dear as a right eye, or apparently necessary as a right hand. They are indeed exceedingly numerous, and have “strong holds” which are almost impregnable. They are also mustered and led on by a subtle adversary, “the prince of the power of the air, who worketh in all the children of disobedience.” Still, however, we must not be discouraged, but must go forth against them, “strong in the Lord and in the power of his might.” We have armour, if I may so say, forged for us in heaven, and fitted to every part that is vulnerable, except the back, which we are on no account to turn to our enemy. Clothed in this, we need not be afraid: with the sword of the Spirit and the shield of faith, we shall in due time be “more than conquerors.” But we must never make a truce, or even parley with any of our enemies. “The filthiness both of the flesh and of the spirit” must be opposed without ceasing, and without reserve. Every evil temper, every sensual inclination, all sloth, impenitence, unbelief, or whatever it be that “wars against the soul,” must be mortified and subdued; nor must we ever cease from our conflict till we have overcome, and are crowned with victory.

Now, if we be not thus resolute, we shall not only not advance the kingdom of God within us, but shall weaken and destroy it. The work of grace within us is not like that of a painter or statuary, that may be left and resumed at pleasure, but like that of a ponderous stone rolled up a steep ascent, which will return, as soon as the force that impelled it is withdrawn. Relapses into sin tend exceedingly to impair the gracious principle within us; they harden the heart, and sear the conscience, and “grieve the Holy Spirit of God;” and if not speedily repented of, set us further from God than we were before our minds were first awakened: so true is it, that, if we “cease to gather with Christ, we scatter abroad.”]

  2.      The enemies of Christ around us—

[The whole world is, as it were, risen up in arms against our Lord and Saviour; all of them saying, “We will not have this man to reign over us.” Against them, therefore, we are to take part with our blessed Lord. We must protest against their maxims, their principles, and their conduct. We are “not to be of the world, even as Christ was not of the world.” Instead of attempting to hold communion with them, which is impossible, we should “come out from among them, and be separate.” The attempting to seek their friendship is an act of hostility against Christ himselfd. Let us not however mistake, as though religion required us to hate any of our fellow-creatures; we must love their persons, but hate their ways. This line of conduct is prescribed to all the followers of Christ: whilst they “glory in the cross of Christ,” they must “by means of that cross be crucified unto the world, and the world be crucified unto them.”

Now, if we draw back from this avowal of our sentiments and this decision in the cause of Christ, we rank ourselves immediately on the side of his enemies. “In forsaking his law, we praise the wicked,” when rather, “by keeping his law we should contend with them.” “We strengthen the hands of Christ’s enemies,” and in the most effectual manner promise them life, though every part of the inspired volume threatens them with deathf. Let us remember then that we must be faithful to our profession: we must shew “whose we are, and whom we serve:” we must “shine as lights in a dark world,” and, “instead of being conformed to the world, we must, by being transformed through the renewing of our minds, prove, and exhibit to all around us, what is that good, and acceptable, and perfect will of God.”]

  Let us LEARN then from hence,

  1.      The proper objects of Christian zeal—

[There is a zeal that is good; and there is “a zeal that is not according to knowledge.” Of the latter kind was that which the Apostles manifested when they forbade a man to cast out devils, merely because he did not follow with them. The work itself was good; and its being done in the name of Jesus, gave them reason to believe that he was a believer in Christ, though he did not unite himself to them. Should they not then rather have rejoiced in the good that was done, though it was not done precisely in the way which they would have preferred? Alas! the spirit which they indulged prevails in every age: men do not like to see the empire of Satan assailed, or the kingdom of Christ established, if it be not done by their own particular party, or by the means which they particularly prefer: and they would rather that the good were wholly left undone, than that persons, differing from each other in smaller matters, should unite together to effect it. All this is the effect of pride, and envy, and bigotry: and, whatever such persons may think, they will be reproved by Christ, even as the Apostles were. The proper object of our zeal is the advancement of Christ’s kingdom upon earth, and in our own hearts in particular. To be zealously affected always in such a cause is a good thing: and I pray God that we may never relax our exertions in it to the latest hour of our lives.]

  2.      The necessity of abounding in it more and more—

[We have observed, that men cannot continue stationary in the divine life: we must either advance or decline. Now it is not at our first conversion only that the words of our text are applicable to us, but at every period of our lives. The longer we have professed ourselves the Lord’s servants, the more necessity there is for firmness and decision. To become lukewarm, is the worst of states, the most offensive to God, and the most injurious to ourselves. We have this only alternative, either to maintain a warfare against all the enemies of Christ, or to make Christ himself our enemy: and can any one doubt which he should prefer? If we provoke him to anger, “will our hands be strong in the day that he shall deal with us?” Let us then “fight a good fight, and quit ourselves like men:” then shall we “be approved of him who has chosen us to be soldiers,” and reign with him in glory for evermore.]

MCCCLV

THE SIN AGAINST THE HOLY GHOST

  Matt. 12:31.

I say unto you, All manner of sin and blasphemy shall be forgiven unto men: but the blasphemy against the Holy Ghost shall not be forgiven unto men.

THE sins of men have, in all the ages of the world, been the means and occasions of displaying the Divine goodness. It is through the fall of the first Adam, and the crucifixion of Christ, the second Adam, that we attain the knowledge of God’s mercy, and see how the exercise of it can consist with the rights of justice. The wickedness of the Pharisees, to whom the words of our text were addressed, was exceeding heinous: yet was it an occasion of manifesting the most unbounded compassion of our Lord. He had cast out a devil, and thereby not only conveyed a rich blessing to the person whom he had healed, but had given an irrefragable proof of his own divine mission. But the Pharisees, blinded by prejudice, imputed his miracle to a confederacy with the devil. Our Lord, instead of giving them up, as he might have justly done, to judicial blindness and impenitence, condescended meekly to reason with them on the subject, and then affectionately cautioned them against indulging so base a spirit; assuring them, that all which they had said and done against him might be forgiven; but that if they should persist in this conduct towards the Holy Spirit also, and reject his testimony, they would cut themselves off from all possibility of obtaining mercy.

Our Lord’s address to them leads us to consider the extent of God’s mercy; and shews us,

  I.      To what it will not extend—

It is of great importance to ascertain correctly what is meant by the blasphemy against the Holy Ghost—

[Many have thought that the sin against the Holy Ghost consisted in ascribing the miracles of Jesus to the agency of Satan. But this opinion is founded on a misconstruction of a passage in St. Mark’s Gospel.” The Evangelist’s observation, “Because they said, he hath an unclean spirit,” was not intended to shew what the sin against the Holy Ghost was, but to specify what the occasion was, which called forth so awful an admonition. In that very place, the inspired writer contrasts the blasphemy against the Son of man, which the Pharisees now uttered, with the blasphemy against the Holy Ghost, which they were in danger of uttering, when the Holy Ghost should be sent down from heaven: and he observes that the former might be forgiven; but that the latter could not.

The sin against the Holy Ghost was the acting towards the Holy Spirit, as they now did towards Christ: it was the resisting of all the evidences of Christianity, so as deliberately to pour contempt upon the truths revealed by the Holy Spirit: and, the ascribing of his miraculous powers, and gracious influences, to the agency of Satan.”[

Why this sin in particular is excepted from the general offers of ardon, it is also of great importance to understand—

[It is plainly declared to be unpardonable. But is not the mercy of God sufficiently extensive to cover this? Yes, doubtless; for it is infinite, as all his perfections are. Is there not then a sufficiency in the blood of Christ to atone for this? Yes; his death is a sufficient propitiation for the sins of the whole world. Must we then refer it to the sovereign decree of heaven; and say, that God, in righteous judgment, has excepted this from the general proclamation of forgiveness? Perhaps this may be one reason: for St. John mentions “a sin unto death,” for the forgiveness of which it is in vain to intercede. But the more substantial reason is, that the sin itself, in the very nature of things, excludes a person from all hope of mercy. God has provided salvation for us through the blood of his Son, and the influences of his Spirit; and has told us that there neither is, nor ever will be, any other way of salvation for sinful man. Now if we despise this salvation, and account it only a devilish delusion, what can be done? We must die, because we reject the only means of life. As a man who has taken a poisonous draught, may live, provided he apply a proper remedy, so a man who has committed the most deadly sins may nevertheless be saved at last, if he truly embrace the Gospel of Christ: but if he will not use the remedy provided for him, he must abide the consequences, and perish for ever. We must not however imagine, that every rejection of the Gospel is unpardonable; for that, which is occasioned by an ignorance of its true nature, may be forgiven; but it then becomes unpardonable, when it is wilful and deliberate, against the convictions of our conscience, and the dictates of an enlightened judgment. It then argues a mind given up to its own delusions, and sealed up under final impenitence; and therefore it cannot be forgiven, because it will never be repented of.]

There being no other limit to God’s mercy, it is easy to see,

  II.      To what it will extend—

This only excepted, every species and degree of sin may be forgiven. This blessed truth may be abundantly proved,

  1.      From Scripture examples—

[If we look at sins committed before conversion, we shall see that every species of enormity has been pardoned. What horrible uncleanness had the Corinthians been guilty of! yet they were washed, justified, and sanctified in the name of the Lord Jesus, and by the Spirit of our God. Murders have in some instances been, not only committed, but multiplied: yet Manasseh, who, in addition to the most impious idolatries, had “filled the streets of Jerusalem with the blood of innocents,” was pardoned. The persecuting of God’s Church and people also, though it is like the “piercing of the apple of God’s eye,” has been forgiven: yea, Saul, the most furious of all zealots, was stopped in the midst of his outrages, and transformed into a blessed Apostle, in order that he might be an everlasting monument of the power and grace of Christ. To sum up all in one; the very murder of the Son of God himself has been forgiven; and thousands of those who cried out, “Crucify him, crucify him,” were converted in answer to that petition of our Lord, “Father, forgive them, for they know not what they do.”

We may extend our observation also to sins committed after conversion. Who can contemplate without horror the conduct of David; who, though an eminent professor and patron of religion, defiled the wife of his faithful subject, and, in order to conceal his crime, laid a plot to destroy him? Consider him, I say, murdering this man who was exposing his life continually for his sake, murdering also a multitude of other persons together with him, involving another person in the guilt of all these murders as his instrument and accomplice, and making the very man, whose death he was contriving, the bearer of that letter, which was devoting him to destruction: consider him moreover, when he had accomplished his purpose, blasphemously ascribing the death of all these persons to God, then instantly taking the adulterous Bathsheba to live with him as his wife; and, after all, living at least nine months in utter impenitence, as though he had committed no crime at all!! In an ignorant heathen, such conduct would have been inexpressibly vile; but in a saint of God, the man after God’s own heart—who would conceive it possible? To believe that such iniquity was ever committed, seems almost a libel upon human nature. Yet even this, surpassing as it does almost the bounds of credibility, was forgiven, and that too, upon the very first motion of penitence in David’s heart. Peter’s sin, if viewed in all its aggravations, was scarcely less than this: yet, even while he was committing it, our Lord looked on him with pity and compassion; and afterwards thrice repeated the commission, which restored him openly to his apostleship.”]

  2.      From Scripture declarations—

[Consult we the Prophets? They speak strongly on this point, declaring that we are redeemed from all sins, even those of a scarlet or crimson die. Ask we of the Apostles? They speak in terms of similar import, and contrast the Gospel with the law in this particular; that whereas there were some sins, for which there was no sacrifice appointed under the law of Moses, there is no iniquity whatever from which we may not be justified by the Gospel of Christo. If we attend to the voice of Christ himself, we shall find him no less explicit: he assures us that whosoever believeth in him shall never die, shall never be cast out. Thus universally do the Scriptures testify, that “all manner of sin,” yea, even the most horrid “blasphemies wherewith any man can blaspheme,” (except the blasphemy against the Holy Ghost) “shall be forgiven unto men.”

It must however be remembered, that these declarations suppose that we repent and believe the Gospel; for, without repentance and faith in the Lord Jesus, no sin whatever can be pardoned.]

Before we close, it will be proper to ADD,

  1.      A word of admonition—

[We hope and trust that there are not any in this day, who are guilty of the sin, which is here declared unpardonable: but many who scoff at religion, and deride the influences of the Spirit, may be much nearer to the commission of it than they imagine. It will be well for all such persons to pause, and consider on what a precipice they stand — — — for they may do despite to the Spirit of grace till they have quenched his sacred motions, and provoked him to abandon them to their own delusions. The Lord grant that none of us may bring down on ourselves such a tremendous judgment!]

  2.      A word of consolation—

[Some are tempted to think that they have committed the unpardonable sin: but if it be true, that the commission of it is always attended with judicial blindness, and followed by final impenitence, then no one can have committed it, who is apprehensive that he has been guilty of it: because, instead of indulging such fears, he would go on glorying in his shame, and hardening himself in his iniquities. Let all such apprehensions then be put away; and let that other declaration of the text abide upon our minds for our comfort and encouragement under all the accusations of a guilty conscience — — — O let all of us avail ourselves of this gracious declaration, whilst yet the proffered mercy lies within our reach — — —]

MCCCLVI

IDLE WORDS TO BE ACCOUNTED FOR

  Matt. 12:36, 37.

I say unto you, that every idle word that men shall speak, they shall give account thereof in the day of judgment: for by thy words thou shalt be justified, and by thy words thou shalt be condemned.

THERE is not any plainer or more acknowledged truth, in relation to natural things, than that “a tree is known by its fruit.” In morals, the same would be equally obvious, if we were equally unbiassed in our judgment respecting it. But, if we speak of morals, we must not confine our attention to actions only: we must take also the words of men into the account; since by them the heart betrays itself, no less than by overt acts. The communications which proceed from the heart will, of necessity, correspond with the treasures which abound in it; even as a stream will manifest the quality of the fountain from whence it flows. Our blessed Lord has determined this point; and grounded on it a most solemn declaration, that is of the utmost importance to every child of man: “A good man, out of the good treasure of his heart, bringeth forth good things: and an evil man, out of the evil treasure, bringeth forth evil things. But I say unto you, that every idle word that men shall speak, they shall give account thereof in the day of judgment: for by thy words thou shalt be justified, and by thy words thou shalt be condemned.”

To impress this declaration upon your minds, I will,

  I.      Explain it—

In explaining the Holy Scriptures, and especially such awful declarations as that before us, the utmost possible care must be taken to avoid too strict an interpretation on the one hand, or too lax an interpretation on the other. Respecting the precise import of the passage before us, a variety of opinions have been entertained; some limiting it to the expressions which had been made use of by the Pharisees in the preceding context, whilst others extend it to the most innocent communications in social and domestic life. The former of these enervate the force of the declaration altogether: the latter make it an occasion of continual distress to their own souls.

Let us first endeavour to ascertain what is meant by the expression, “every idle word”—

[I think we must confine the term to words which are in some respect evil: for it cannot be conceived that our blessed Lord should speak so strongly respecting words which were altogether innocent. Yet must the expression be very comprehensive, else such a declaration would scarcely have been made; since, respecting words that were palpably and grossly wicked, there could have been no doubt. I think, then, that we must comprehend under the term “idle words,” first, all that are sinful in themselves; next, all that are sinful in their tendency; and lastly, all that are sinful in their source and origin. The suggestions of the Pharisees respecting our blessed Lord were in the highest degree injurious to his character, and profanely impious towards God. And, as those were the immediate occasion of our Lord’s declaration, we are sure that every expression which pours contempt on religion, or inflicts any injury on man, must of necessity be numbered amongst the words which he intended to condemn. They bear confessedly, as all words that are false, or lewd, or profane, or scandalous, most evidently do, the stamp of sin upon them. But there are many words which do not wound the ear by any positive offensiveness, which yet are evil in the sight of God, because of their tendency to taint the mind, or pervert the judgment, of those who hear them. Amongst these I would rank all flattering words, which tend to puff up persons with pride and self-conceit. I should include also those facetious turns of wit which are calculated to convey to the mind ideas of an impure or licentious cast; such as the Apostle calls “foolish talking and jesting,” and which he declares to be altogether unsuited to the Christian character, and displeasing to God. Nor should I omit to mention eulogiums on the world, its pleasures, its riches, its honours, of which you hear so much in every place and company, and which lead the youthful mind into an opinion, that the world, if attained, can make us happy. Thousands, by means of such conversation, are betrayed into error, and hardened in sin; and brought, without being at all aware of it, to the brink of ruin, yea, to everlasting destruction, both of body and soul, in hell. I must however go one step further, and say, that whatever indicates evil in the heart, must be regarded as coming under the comprehensive expression of my text. Whatever is the offspring of pride, or envy, or malice, or vanity, or folly, or indifference to religion, in short, whatever betrays a want of a religious principle within us, must be denominated “idle.” I think this is the true distinction. It is not necessary that in every word a religious principle should appear; but in no word should the want of a religious principle appear. There may be much that has no religion in it; there may be even what has not any kind of solidity in it, as the talking of a mother with her little child; which yet does not come under the description of “idle:” but every thing that betrays a want of a religious principle in the heart, whatever be its aspect in relation to other things, is wrong, and offensive in the sight of God.]

Now we are prepared to hear what the Lord has declared concerning it—

[“Of every such word we must give account in the day of judgment.” “There is not a word in our tongue, but God knoweth it altogether.” “If the secrets of our heart will be made manifest” at the last day, much more will the words, by which they have found utterance, be scrutinized. They will be regarded as evidences of the internal state of our souls, especially so far as our words are evil: for it is but too true, that our words may be good, whilst yet our hearts are evil: but if our words be evil, there can remain no doubt whatever about the state of our hearts, from whence they flow: and, making due allowance for this distinction, “by our words we shall be justified, and by our words we shall be condemned.” Not that this distinction is necessary, as it respects God: for the words that are hypocritical are, in God’s sight, amongst the most hateful that we can possibly utter. It is only for the sake of avoiding misconception amongst men that I make this distinction. Men cannot know the heart; and therefore are constrained to hope well, wherever the appearances are favourable: but God sees the heart itself; and will pass his judgment according to what he beholds there. On the words, as far as they are indexes of the mind, he will pass his judgment: but when the words have conveyed what was not in the heart, he will judge, not according to the appearance, but righteous judgment, according to truth.]

Having endeavoured to ascertain the true import of this declaration, I will proceed to,

  II.      Point out the proper use to he made of it—

The peculiar solemnity with which the assertion was made by our blessed Lord sufficiently shews of what vast importance it is. It was intended to operate forcibly on our minds: and it may well serve to direct us,

  1.      In the choice of our friends—

[We are particularly cautioned by Solomon “not to make any friendship with an angry man, lest we learn his ways.” And the same advice may well be given in reference to persons who “set not a watch before the door of their lips.” They will soon draw us into the same spirit with themselves; and, whether useful to us or not, in relation to worldly knowledge, they will never advance us in the knowledge of our God. They may, it is true, possess a talent in theology, as well as in other sciences: but they will never bring us to God, but will prevail rather to draw us from him, and to lower our habits of piety to their own standard. Conversation, properly used, is a most valuable ordinance. In truth, “death and life are in the power of the tongue;” seeing that by its counsels, we may be stirred up to seek the Lord, or may be deterred from following the convictions of our own minds: so true is that assertion of Solomon, “He that walketh with wise men shall be wise; but a companion of fools shall be destroyed.”]

  2.      In the regulation of our own intercourse with men—

[Speech is a talent that is to be improved for the Lord: and of it we must give account, as well as of any other talent we possess. If any man ask, “Am I my brother’s keeper?” I answer, Yes, you are; so far, at least, as not to let him wander out of the way, when you have an opportunity to set him right: and if you neglect to avail yourselves of the opportunity that is afforded you, you are as much answerable for his blood, as you would be if you saw him on the brink of a precipice, and neglected to warn him of his danger. “The tongue is a tree of life;” and you should freely dispense its fruits to those who are within your reach. In this view, the Psalmist repeatedly called his tongue “his glory;” for by that he could both exalt God in private, and commend him to others in public: and, consequently, if we suffer our tongue to keep silence, or to prate about foolish things when we should be speaking for the Lord, we bury our talent in a napkin, and sink ourselves to a level with them that know not God. And must we not give account of such conduct to the Lord? I say then, “Let your conversation be alway with grace, seasoned with salt.” It is not necessary that you should eat salt by handfuls, if I may use so homely an expression, or that you should be always talking of religion: but your speech should at all times be seasoned with salt; and your intercourse, even about the most common things, should be such as to shew that religion is the one spring of all your actions, and the governing principle of your whole lives. In this way you will approve yourselves to God as good and faithful servants; and under that character will you be acknowledged by him in the day of judgment.]

  3.      In the forming of a just estimate of our character before God—

[Our actions will not suffice for this; but our words will. To have our outward conduct blameless is an easy thing, in comparison of what it is to have our words rightly directed for the glory of God and the good of men. The heart will be pouring forth that which is contained in it. And accordingly we find, that worldly characters, whether male or female, however exemplary they may be in their outward conduct, rarely speak any thing but about the world. They have no disposition to converse about the things of God: they have no heart to praise the Saviour, or to commend him to the love of their fellow-men. Perhaps, during the course of their whole lives, with scarcely any exception, their communications with others have been earthly and carnal; and in this respect they have far more resembled the ungodly world than the saints of God. But, if we bear in mind this declaration of our Lord, and consider its aspect upon us, we shall tremble for our appearance before him. Look well to it then, brethren, that “no corrupt communication proceed out of your mouth, but that which is good to the use of edifying, that it may minister grace to the hearers.”]

  ADDRESS—

  1.      Those who have been inattentive to their words—

[The generality say, “Our lips are our own: who is Lord over us?” But know, that “ye are not your own: ye are bought with a price:” and all your faculties, whether of mind or body, are the Lord’s: so that you are bound to “glorify him with your body and your spirit, which are his.” I call upon you, then, to watch with all possible care against light and unprofitable conversation of every kind: and endeavour, with all earnestness, to improve your own minds for the purpose of instructing others, and to convey to all within your reach that knowledge which shall “make men wise unto salvation, through faith that is in Christ Jesus.”]

  2.      Those who have endeavoured to improve their speech for the good of others—

[This declaration of God is as consolatory to you, as it is alarming to the careless and ungodly world. Never have you endeavoured to speak for God, but God has listened to it with pleased attention, and recorded it in the book of his remembrance, that you may “be justified” in his sight, and have a place assigned to you amongst the jewels of his crown. The saints, too, shall then bear their testimony also in your behalf. One will say, ‘He taught me, when a child, the first principles of Christianity, and was, under God, the means of leading me to the knowledge of the truth.’ Another will say, ‘He visited me in the hour of sickness, and instructed me, and guided me into all truth: and to him, under God, I owe the salvation of my soul.’ Thus, both from God and man, will you have most blessed testimonies at the bar of judgment, and receive a proportionable measure both of bliss and glory to all eternity.]

MCCCLVII

JONAH A TYPE OF CHRIST

  Matt. 12:39–41.

But he answered and said unto them, An evil and adulterous generation seeketh after a sign, and there shall no sign be given to it, but the sign of the Prophet Jonas. For as Jonas was three days and three nights in the whale’s belly, so shall the Son of man be three days and three nights in the heart of the earth. The men of Nineveh shall rise in judgment with this generation, and shall condemn it: because they repented at the preaching of Jonas; and, behold, a greater than Jonas is here.

UNREASONABLE and wicked men are ready to complain of want of evidence, when they neither attentively consider the means of conviction, that are afforded them, nor act agreeably to the convictions, that are already impressed upon their minds. This was eminently the character of the Jews in our Lord’s days. They had a right indeed to expect, that their religion, which had been confirmed by so many miracles, should not be superseded by any religion, which did not exhibit the same credentials. But the miracles wrought by our Lord were so numerous, so plain, and evident, that his enemies, unable to question the reality of them, ascribed them to the agency of Satan. Yet the Jews still demanded of him a sign, and, to satisfy their incredulity, he must give them “a sign from heaven.” It is to persons of this description that our Lord replies in the words before us; telling them, that no different kind of sign should be given them, till his resurrection; and, that the repenting Ninevites would in the last day condemn their obstinacy and unbelief.

The text naturally leads us to shew,

  I.      Wherein Jonah was a type of Christ—

Whatever agreement there is between the histories of Jonah and of Christ; the leading points, wherein the former typified our Lord, are two:

  1.      His miraculous restoration to dry land after having been three days confined in the belly of a fish—

[This was doubtless a wonderful event; that he should be preserved three days in the belly of a fish, unhurt; and that, after so long a continuance in that situation, the fish, which seemed destined for his destruction, should be the instrument of his preservation! To this, under God, we must ascribe the efficacy of his word at Nineveh; for our Lord tells us, that, by this means, he was made “a sign to the Ninevites.” What means they had of ascertaining the fact itself, we do not exactly know; but they evidently had not the smallest doubt respecting the truth of it; and therefore they received his message as coming immediately from God.

Now in this he was evidently a type of Christ. Our Lord having, like Jonah, been voluntarily delivered up to death for the salvation of others, was confined in the heart of the earth. The term of his imprisonment there was the same with that of Jonah’s continuance in the fish’s belly; yet he “saw no corruption;” and, at the appointed time, he burst the bands of death (of which it was not possible he should be holden) and thus became a sign to the Jewish nation. On this he laid the whole stress of his Messiahship, while he was yet ministering among his countrymen; and, after the event had taken place, he gave so many, and such convincing, evidences of the fact, as to leave no possibility of doubt respecting his divine mission: this therefore was made the very corner-stone of Christianity; and his sending down of the Spirit on the day of Pentecost in consequence of his resurrection, was such “a sign from heaven” as must leave unbelievers without excuse to all eternity.]

  2.      His successful preaching consequent upon it—

[The effect of Jonah’s preaching stands perhaps unrivalled from the foundation of the world. The large and populous city instantly received the word, and, though Gentiles by nature, began to call upon Jehovah; so that, from the king upon his throne to the very meanest of his subjects, they all humbled themselves before him in sackcloth and ashes: nor did they cease from their cries, till the wrath of God was averted from them.

And must not this event lead our minds to Jesus, who is no less “a light to lighten the Gentiles, than he is the glory of his people Israel?” His ministry among the Jews indeed was attended with small success, though ultimately “they shall be again engrafted on their own stock:” but how rapid, how extensive, has been the effect of his word among the Gentiles! Many myriads have already turned from idols to serve the living and true God: and in due season the whole Gentile world shall flock to his standard, and “all flesh behold the salvation of God.”]

But notwithstanding this honour put upon Jonah, it will be proper to notice,

  II.      His inferiority to him whom he typified—

Though we are disposed to cast a veil over the infirmities of God’s servants, yet the peculiarity of Jonah’s character, no less than the very words of the text, requires that his inferiority to the Saviour should be strongly marked. We may observe it,

  1.      In his office and character—

[Jonah was indeed a prophet of the Most High God; but he had as great corruptions as could well consist with a converted state. The whole of his conduct, from first to last, indicated a proud, peevish, discontented, uncharitable, and rebellious disposition; so that it is even a great stretch of charity to believe that he had any piety at all. But the blessed Jesus was free from every species and degree of sin; and was no other than the Messiah himself, even the very Son of God, “Jehovah’s Fellow,” “the brightness of his Father’s glory, and the express image of his person.” Methinks, therefore, he did not arrogate much to himself, when he said, “Behold, a greater than Jonas is here.”]

  2.      In his manner of executing his office—

[Jonah executed the prophetic office among the ten tribes; but we know nothing of his spirit, except from the book which bears his name. And here we see, that he did not enter on his office without great reluctance, fleeing from God, in order to avoid an embassy, which he was afraid would be attended with personal danger or disgrace. When he was in the midst of the storm, which endangered the vessel wherein he was sailing, he, a professor of the true religion, he, a prophet of Jehovah, he, who was the occasion of the storm, was sleeping, while the heathen sailors were crying to their gods; and he was reproached for his supineness by the very heathens themselves. After God himself had interposed to mark him as the occasion of the storm, so that he could conceal his guilt no longer, he confessed his wickedness, and acknowledged to the crew, that the only way of saving the ship, was, to cast him overboard. This done, a fish was prepared to swallow him; and constrained to deliver him safely upon dry land. After this, we might hope, he had attained a better spirit; but alas! though compelled to deliver his message, he preferred his own honour before the salvation of a million souls; instead of once interceding for them, he waited with anxious expectation to see his word fulfilled, and even quarrelled with God for extending his mercy to them.

How different was the conduct of our adorable Jesus! He willingly left the bosom of his Father, to become a messenger to our guilty world. So far from wishing to avoid disgrace or danger, he gladly submitted to the accursed death of the cross, and “gave his own life a ransom for many.” Instead of sleeping while others prayed, he continued whole nights in prayer for those, who were insensible of their danger; and, instead of grieving at the salvation of those who received him, he wept over the impenitence of those who rejected him. All concern for himself was lost in his concern for others. And his restoration to life, which was effected by his own almighty power, was made the means of more abundant and effectual exertions on behalf of those to whom he was sent. And the more his efforts were crowned with success, the more did he glorify God on the behalf of those who obtained mercy.]

  3.      In the success with which he executed it—

[Jonah prevailed to the outward reformation and temporal preservation, of one single city — — — But Jesus does, and will, prevail to the spiritual renovation, and everlasting salvation of a whole world — — — How exalted is he in this view, and how worthy of our highest praise!]

  We may OBSERVE from this subject,

  1.      How certainly is Christ the true Messiah!

[The Ninevites knew for certain the divine mission of Jonah, by means of his miraculous deliverance from the fish’s belly. How evidently then is “Christ declared to be the Son of God with power by his resurrection from the dead!” Let then every word of his, by whomsoever it be delivered, “be received, not as the word of man, but, as it is in truth, the word of God — — —”]

  2.      How inexcusable are they, who continue impenitent under the preaching of the Gospel!

[Jonah simply denounced the vengeance of God against the Ninevites, without making them any offer of mercy, or even intimating, that there was any possibility that the sentence might be reversed; yea, and without so much as working one single miracle in confirmation of his word: yet they, though heathens, trembled at the very first denunciations of God’s wrath, and set themselves to repent and turn from their sins, upon the slightest hope that peradventure God might turn from his fierce anger. How then ought we to seek the Lord, who have not merely temporal ruin, but eternal condemnation, denounced against us; who, besides this, have promises of mercy also set before us, to encourage our repentance; and both the threatenings and the promises confirmed by ten thousand miracles! Surely “the Ninevites will rise up in judgment against us at the last day, if we continue obdurate” under such means as are used to reclaim us.]

  3.      How certainly may they expect mercy, who repent and believe in Christ!

[We have no reason to think, that the repentance of the Ninevites was genuine and abiding: it is more probable that it resembled that of Ahab, both in its nature and duration. Still, however, it was the means of preserving all of them from the threatened calamities. And shall not true repentance, accompanied with faith in the Lord Jesus Christ, avail for the salvation of our souls? Will that God, whom Jonah reproached for the unbounded extent of his grace and mercy, “cast out any who come to him by Jesus Christ?” We need not fear: it is not a peradventure, but a certainty, that God “will save them to the uttermost.” Let us then seek the Lord in his appointed way, that we may be monuments of his mercy to all eternity.]

MCCCLVIII

THE RELAPSED DÆMONIAC

  Matt. 12:43–45.

When the unclean spirit is gone out of a man, he walketh through dry places, seeking rest, and findeth none. Then he saith, I will return into my house from whence I came out, and when he is come, he findeth it empty, swept, and garnished. Then goeth he, and taketh with himself seven other spirits more wicked than himself; and they enter in and dwell there: and the last state of that man is worse than the first. Even so shall it be also unto this wicked generation.

THOUGH the general scope of the parables is, for the most part, plain and obvious, it is often difficult to see the precise meaning of some circumstances contained in them. This is the case with the parable before us; the minuter incidents of which may possibly be considered as ornamental; but I think rather that they are essential parts of the parable itself. Its import, on the whole, suggests the following observations:

  I.      Persons, once delivered from Satan, are again open to his assaults—

Satan certainly has power over the hearts of men—

[There is much ascribed to his agency in the holy Scriptures. He blinds the eyes of all unbelievers — — — and rules in all their heartsc — — — Though he has not the same power over men’s bodies as he once had, he evidently possesses their souls, and drives them to perdition—]

But he often loses, his dominion through the preaching of the Gospel—

[Paul was commissioned to turn men from the power of Satan unto God: and the weapon whereby he rescued them from his dominion was the Gospelf. The same divine energy also attends it, when used by us — — — Though conversions are more rare than in the Apostles’ days, they are not less real.]

Yet they who have been delivered from him, are still open to his assaults—

[How often did he repeat his attacks on Peter! With what envious malice did he buffet Pauli! How did he renew his attempts even on Christ himself! Thus he still watches for his opportunity to destroy us — — — Nor shall we be wholly out of his reach, till we are finally discharged from our warfarem.]

We had need therefore to watch against this subtle enemy; for,

  II.      If we be a second time subjected to Satan’s dominion, our last state will be worse than the first—

It is certain that Satan can never finally prevail against the elect—

[This is evidently implied in the character which is given of them. The promises of God also ensure to them the victory over himo. Hence they are authorized to defy all the powers of darkness.]

They, into whom he may return, are described in the text—

[The true children of God desire to be ever “filled with the Spirit;” nor will they suffer the things that please Satan to abide quietly in their hearts; but self-deceivers are satisfied, like Herod, with a partial change, and continue with their old affections and lusts unmortifiedr. Judas, Ananias, Demas, no doubt retained their love of this world. Hence Satan found their hearts “swept” indeed, and “emptied” of gross sin, but still furnished for his reception — — — Wherever this is the case, he will surely, however expelled for a season, return ere long with increased power.]

On his return to them their state will be worse than ever—

[The Holy Spirit will be grieved, provoked, quenched; and when once men are “beguiled from the simplicity that is in Christ,” their minds will be more closed against the truth than ever. Their consciences will be silenced, and made callousu;. Their evil habits also will return, and gain an irresistible dominion; and the deliverance, which they have neglected to improve, will fearfully aggravate their final condemnation.]

  INQUIRE—

  1.      Whether ye have ever yet been delivered from Satan—

[Perhaps many doubt whether they have ever been possessed by Satan; but this alone is sufficient to prove, that they are yet under his dominion. That usurper reigns in all till he is vanquished and expelled by Jesus Christ; and it is only in answer to fervent prayer, that the adorable Saviour puts forth his power to drive him out. Examine then whether ye have ever thus resisted Satan, and obtained deliverance from him through the power and grace of Christ.]

  2.      Be daily maintaining a strict watch against him—

[If he has been cast out of us, he is seeking an opportunity to return; nor can he be kept away, but by constant prayer and watchfulness. Let us then guard every avenue of our hearts. Let us implore the aid of our divine inhabitant. The exertion of our own powers in dependence on the intercession and grace of Christ, will ensure us a successful issue of the conflict.]

MCCCLIX

CHRIST’S REGARD TO HIS OBEDIENT FOLLOWERS

  Matt. 12:46–50.

While he yet talked to the people, behold, his mother and his brethren stood without, desiring to speak with him. Then one said unto him, Behold, thy mother and thy brethren stand without, desiring to speak with thee. But he answered and said unto him that told him, who is my mother? and who are my brethren? And he stretched forth his hand toward his disciples, and said, Behold my mother and my brethren: for whosoever shall do the will of my Father which is in heaven, the same is my brother, and sister, and mother.

IT is not easy, engaged as we are in a variety of callings, to know at all times what is the duty of the present moment. Seasons may often occur when a tradesman may reasonably doubt whether he ought to be in his shop or in his closet: and it may sometimes be difficult to know exactly where to draw the line between the attentions due to earthly relatives and the higher duties of God’s more immediate service. The example, however, which Christ has set us, may be of considerable use in regulating our conduct on such occasions. He was in a house teaching a great multitude of people who flocked around him: and his mother and his near kinsmen, apprehensive, perhaps, that he might provoke his enemies to destroy him, or that he would injure his own health by his incessant labours, endeavoured to get access to him, that they might persuade him to suspend his exertions. Not being able to get near him for the crowd, they called to him, and prevailed on the intermediate multitudes to inform him, that they stood without, greatly desirous to speak with him. On the message being delivered, our blessed Lord “looked round about on his surrounding audience,” and, “stretching forth his hand” towards them, made use of the extraordinary language of our text:—in considering which, we shall shew,

  I.      In what light our Lord regarded his obedient followers–

We are sure, that, in asking, “Who is my mother or my brethren,” he did not intend to act towards them with any disrespect: he only intended to declare the infinitely greater respect which he had for practical piety than for any other thing whatever; and to shew,

  1.      That his obedient followers were the exclusive objects of his regard—

[Doubtless, as a man, he felt the ties of consanguinity, and (most probably too) the partialities of friendship: but as the Mediator between God and man, who was appointed to judge the world, he considered nothing deserving his notice but a conformity to the will of God. A mere profession of his religion was so far from recommending any person to his favour, that it rendered him tenfold the more hateful in his eyes, if it were not accompanied with a suitable practice. He compares such a person to a man building his house upon the sand, which is sure to fall and overwhelm him in its ruins: and he assures us, that, in the last day, whatever zeal such an one may have shewn even in propagating the truth itself, he will utterly disown him as unworthy of the smallest regard. The person whom alone he will approve, is the conscientious and devoted servant of God, who does the will of God cheerfully, constantly, and without reserve. The obedience of a slave, were it ever so extensive, would be unacceptable to him, because it proceeds not from love. Nor, if we could conceive a person to obey from love, would his services be pleasing to God, if they were only occasional; because it would prove, that sin retained an allowed ascendency over the soul. Nor, for the same reason, could the most uniform obedience be approved by him, if there were so much as one single lust spared, or one single duty wilfully neglected. An eye, a hand, a foot, retained in opposition to the line of duty, would occasion the whole body to be cast into hell. But “whosoever” is truly upright in doing the will, the whole will, of God, “that person,” whatever other recommendations he may want, shall certainly be an object of his peculiar regard: “Then are ye my disciples, if ye do whatsoever I command you.”]

  2.      That there was no honour or happiness which he would not confer upon them—

[All are agreed, that, in a temporal view, the most honoured and blessed of all the human race was the Virgin Mary. Yet far more honoured, and more blessed, are all who cordially fulfil the will of God. This our Lord himself affirms: and, in the text, he seems almost to disclaim relationship to her. as it were, in comparison of those closer bonds which unite him to his obedient followers.

But it is not merely the names of brother, sister, mother, that we are to regard: we must consider what is implied in those terms: what ardent love to their persons; what constant attention to their wants; what a liberal supply of their necessities; what familiar intercourse with them at all seasons; what protection against dangers; and what glorious triumph he will give them over all their enemies. We must consider too, that when the relations that were formed by flesh and blood shall exist no longer, then shall these spiritual relations be still acknowledged, and all the blessings attached to them be continued through eternal ages.]

This being a matter not of speculation merely, but of great practical importance, let us consider,

  II.      The inferences to be deduced from it—

And here we cannot but observe, that if Christ so highly regards his obedient followers, then should we,

  1.      Honour them—

[The light of the godly has ever been so offensive to the lovers of darkness, that all possible methods have been used to veil its lustre, if not to extinguish it altogether. Who needs be told that there ever have been, and are at this day, terms of reproach, whereby to designate the obedient followers of Christ; and that they who are most active and diligent in his service usually bear the greatest share of that reproach? Even persons not wholly destitute of religious feeling, are yet often so awed by the fear of man, that they dare not own their respect for the godly, or even notice them as their acquaintance. They can hear the most eminent of God’s servants calumniated, and never open their mouths in their defence; and they can even wish and long for their instructions, and not dare to put themselves in the way of receiving them. But what a horrible impiety is this; that the very thing which so endears them to Christ, should render them odious to us: or that we should be ashamed to call them friends whom “Christ is not ashamed to call his brethren!” Little do such contemners think whom they despise; or such timid Christians, of whom they are ashamed. Paul had no idea that he was darting his shafts at Jesus, when he was persecuting, what he would call, some enthusiastic heretics: but Jesus said to him, “Saul, Saul, why persecutest thou ME?” So it is now: they who receive his servants, receive him; and they who despise them, despise him. Beware then, lest ye provoke the Lord to be “ashamed of you in the presence of his Father and his holy angels.” And as Paul said to Timothy, “Be not ashamed of the testimony of our Lord, nor of me his prisoner,” so would I say to you, Be not ashamed of the Gospel, nor of any of those who obey it: but, as Christ honours his people, so do ye honour them, not in word only, but in deed and in truth. Be willing “to suffer affliction with them, and esteem the reproach of Christ greater riches than all the treasures of the world.”]

  2.      Seek to be of their number—

[Who would not wish that in the day of judgment Christ should say of him, That is my brother, my sister, my mother? What then must we do, in order to secure that blessing? Doubtless we must believe in Christ, and seek “to be found in him, not having our own righteousness, but his.” But though it is by faith, and by faith only, that we are united to Christ, and made members of his family, yet must we be found doing the will of God, or else we can never be found in the number of his people. “The grace of God that bringeth salvation teaches us to deny ungodliness and worldly lusts, and to live righteously, soberly, and godly, in the world.” Is it asked, What is the will of God? I answer briefly, first, “This is the will of God, even your sanctification;” and secondly, “Rejoice evermore, pray without ceasing, and in every thing give thanks; for this also is the will of God in Christ Jesus concerning youh.” Here are two things, a holy and a heavenly life. All the lusts of the flesh must be mortified, all the evil tempers and dispositions subdued, and “the thoughts, as well as the actions, be brought into captivity to the obedience of Christ.” This is a holy life. But besides that, you must be brought into a state of unfeigned, and, as it were, habitual delight in God, praying to him for all you want, praising him for all you enjoy, and glorying in him as your God and portion for evermore. This is a heavenly life. And by these two things you will discover your relation to Christ: the family likeness, if I may so speak, will be visible upon you. Let these things then be found upon you; for on them all your salvation depends. Your creed will signify nothing; your profession, nothing; your practice, nothing, without these: in his family “there is neither Greek nor Jew, circumcision nor uncircumcision, barbarian, Scythian, bond nor free: but Christ, that is, the image of Christ upon your soul, is all and in all.”]

  3.      Choose them for your companions—

[Very few people have an idea how much of their present welfare and of their eternal prospects depends upon their associates and friends. “He that walketh with wise men shall be wise,” says Solomon; “but a companion of fools shall be destroyed.” Again, “Make no friendship with an angry man, lest thou learn his waysl.” For the same reason I would say, associate not with a proud man, a worldly man, a covetous man, a lewd man: for it is certain that “evil communications will corrupt good manners.” We almost unavoidably drink into the spirit of our companions: we adopt their sentiments; we conform to their practice; we become cast into their mould. Of what infinite importance then is it that we should associate with those whose sentiments and conduct accord with the mind of Christ? This was the conduct of the saints of old: David says, “I am a companion of all them that fear thee and that keep thy precepts.” He calls them, “the excellent of the earth,” and says, “that in them is all his delightn.” “He would not so much as know a wicked person.” This is the conduct which becomes the friends and brethren of Christ: for “what fellowship hath righteousness with unrighteousness, or light with darkness, or Christ with Belial?” Come out, therefore, from among the ungodly world, and be separate from them.” “Christ was not of the world, neither must ye beq:” for “the friendship of the world is enmity with God;” and “if ye will be the friends of the world, you must to all eternity continue the enemies of God.” If you would ever be acknowledged by Christ as his brethren, “be ye as he was, and let his people be your peoples,” his friends your friends, his brethren your brethren.]

  4.      Do them all the good in your power—

[It is the duty of a Christian to lay out himself in acts of kindness towards all, in imitation of Him who “went about doing good,” and of Him who “sendeth rain on the evil and on the good, on the just and on the unjust.” But still there is a special obligation upon him to seek the welfare of the Lord’s people: “Do good unto all men,” says the Apostle, “but especially unto them that are of the household of faith.” Let us suppose for one moment that amongst a multitude of persons in distress we spied the Virgin Mary herself; can we doubt whom we should select as the first object of our attention? Or is there one amongst us that would not gladly deny himself some little comforts to relieve her necessities? Should we not feel it our bounden duty to shew kindness to one who was so nearly related to the Lord Jesus Christ? Behold, then, this we may do at any time. He tells us where we may find his mother and his brethren. Is there a pious person languishing in this cottage or yonder workhouse? “That same” is his brother, or sister, or mother. In ministering to such, you do, in fact, minister to Christ himself; as he has said, “Whatsoever ye have done unto the least of these my brethren, ye have done it unto me.” Search out then the pious few, wherever they may be found; and account it an honour to minister unto them. Are they hungry? feed them; are they naked? clothe them; are they sick or in prison? go and visit them. Are their troubles of a spiritual nature? “lift up the weak hands, and confirm the feeble knees; and say to them that are of a fearful heart, Fear not; behold, your God will come and save you.” Sometimes perhaps your dearest friends may endeavour to damp your ardour in these holy exercises; but beware how you suffer yourselves to be diverted from such blessed employments. Doubtless there are other duties which demand a great portion of your attention: but whilst you are “diligent in business, be also fervent in spirit, serving the Lord.”]

MCCCLX

THE USE AND INTENT OF PARABLES

  Matt. 13:13–15.

Therefore speak I to them in parables: because they seeing, see not; and hearing, they hear not, neither do they understand. And in them is fulfilled the prophecy of Esaias, which saith, By hearing ye shall hear, and shall not understand; and seeing ye shall see, and shall not perceive. For this people’s heart is waxed gross, and their ears are dull of hearing, and their eyes they have closed; lest at any time they should see with their eyes, and hear with their ears, and should understand with their heart, and should be converted, and I should heal them.

IT is certain that parabolical representations are, for the most part, obscure, and difficult to be understood. It may well therefore be a subject of inquiry, why our blessed Lord adopted that method of instructing his auditors, in preference to a plain undisguised declaration of the truth? This very question was agitated among his own disciples, who not being able to satisfy themselves respecting it, entreated an answer from himself upon the point. The reply which our Lord made to it is the subject of our present consideration. We shall,

  I.      Explain the general import of the text—

The Jews in our Lord’s time were extremely averse to receive instruction—

[Never were any people more blinded by prejudice than they: they heard our Lord only with a view to eavil at his word; and asked questions of him only that they might ensnare him; and though they were constrained to acknowledge that he spake as never man spake, they would not receive his testimony. They saw his word confirmed by numerous, and most stupendous miracles; and yet, instead of yielding to conviction, they were always asking for more signs. Rather than confess the hand of God in the wonders wrought by him, they ascribed them to the devil: and when that refuge failed them, they sought to destroy both him and Lazarus, lest his having raised the dead should induce the people to believe on him. The instant they saw the drift of his discourses, they accused him of opposing the law of Moses, and of blasphemy against God. In short, they shut their eyes against the light, and determinately resisted all the methods used for their conversion and salvation.]

They exactly accorded with the description long before given of them by the prophet—

[The words of the prophet in their literal sense, were an order to him to go and preach to the people, though he was apprised beforehand that they would not listen to him, or be converted by him. But they looked forward also to the times of the Gospel, and were a prophecy, that when Christ and his Apostles should preach to the Jews, the greater part of the nation being blinded by their own prejudices and passions, would determinately set themselves against the truth. In this sense the words were applied by St.Paul to those who rejected his ministry; and in this sense our Lord represents them as accomplished in his hearers.]

It was this state of their minds that induced him to adopt the plan of teaching them by parables—

[The people shut their eyes against plain truths; and therefore our Lord taught them in an obscure way.

But here arises a question; was the people’s blindness a reason for our Lord’s teaching them by parables? or, was our Lord’s teaching them by parables the intentional cause of their blindness? Did he so teach them because they were blind? or did he so teach them, in order to make them blind?

Beyond a doubt, the former of these positions seems more consonant with the general character of our Lord. But the more obvious construction of his words seems rather to favour the latter sentiment.

The language of prophecy is sometimes exceeding strong; and the prophets are said to do, what they only foretell as certainly to happen; consequently, when the prophecies are quoted, they are frequently to be understood in rather a lower sense than the words at first sight appear to bear. Accordingly the prophecy as quoted by our Lord represents him as speaking to the people in parables, not on purpose to blind them, but with the lamentable prospect of their rejecting his message, and of their shutting their eyes, as if they were afraid of seeing the light, and of being converted by it.

Yet there is an objection to this solution, namely, that both St. Mark and St. Luke make our Lord speak directly an opposite language. But to this we answer, that neither of these evangelists expressly quotes the prophecy, as St. Matthew does: they only allude to it; and therefore may be considered rather as using the words in an accommodated sense. And indeed St. Mark’s own declaration in ver. 33. that “with many such parables spake he the word unto them, as they were able to hear it,” shews clearly, that what he before spake in allusion to the prophecy, must be understood in a sense that can be reconciled with the declaration itself: for otherwise there would be an absolute contradiction between his two assertions. But they perfectly accord with each other, if we interpret the former as importing, that our Lord spake to the people in parables, that they might see (sufficient to instruct them) and not perceive (the lull drift of his discourses, which would make them only turn away from him in disgust) if peradtventure he might (by this cautious method of instructing them) convert and save their souls.

Thus there was in this way of teaching, something favourable, and something judicial. The people set themselves against the truth; therefore our Lord withheld his plainer instructions from them: but he did so, not with a view to increase, but rather to remove, their blindness.]

Having fixed the meaning of the text itself, we proceed, in answer to the Apostles’ question, to,

  II.      State more particularly our Lord’s reasons for teaching by parables—

In the whole of his ministry our Lord was influenced by benevolence. More especially in addressing the people by parables, he sought,

  1.      To counteract their prejudices—

[They were determined to reject every thing that opposed their prejudices, or their passions, and on no account to admit the idea of a suffering Messiah. The only way therefore of bringing them to acknowledge any truth, was to present it to them in such a view that they should not discern its real scope. When they saw the bearing of any question that was put to them, they would not return an answer: but, when they could see no reference to themselves, they answered readily enoughg: and by this means they were often made to criminate themselves before they perceived the tendency of their own acknowledgments. As David in the parable of the ewe lamb condemned with most excessive severity a conduct somewhat similar to his own, and thereby pronounced sentence against himself, when he would have denied or extenuated his guilt, if it had been charged home upon him in a more open way; so, by taking them unawares, our Lord often succeeded in confounding, and sometimes in converting, those, who would have rejected his testimony at once, if they had observed at first the full scope of his instructions.]

  2.      To prepare them for fuller instructions—

[Our Lord was willing to impart knowledge, if the people had been capable of receiving it: but it was necessary that they who had lived in such gross darkness, should be brought gradually to the light, lest they should be overpowered by too hasty a transition to the full radiance of Gospel truth. He told even his own disciples, that he had many things to say unto them; but was constrained to withhold them for the present, because of their incapacity to receive them: he thought it proper to educate them as children, that he might gradually inform their minds, and mature their judgment. And this was the intent also of all his public ministrations; he administered milk to the people as babes, that they might, when grown to full age, be nourished by the strong meat which he intended afterwards to set before them.]

  3.      To render them without excuse if they should reject his word—

[Had his instructions been unseasonably clear and full, the people might have cast some reflection on their teacher as injudicious. But when he so condescended to their weakness, “they had no cloke for their sin;” they were altogether without excuse; and it was manifest beyond a doubt, that the only reason of their rejecting him was, that “they loved darkness rather than light.” The judgments that were to be brought upon them, were such as never had been experienced from the foundation of the world: this opportunity therefore of filling up the measure of their iniquities was given to the people of that generation, that the equity of the Divine procedure might be more manifest in their destruction.]

  Let us LEARN from hence,

  1.      The folly and danger of prejudice in those who hear the Gospel—

[Such is the force of prejudice that it will blind the eyes, and shut the ears, and make the heart impenetrably hard. Yet how many indulge it without being at all aware of their danger! They have taken up the notion that salvation by faith is injurious to morality, and that vital godliness is enthusiasm; and will receive nothing that militates against their preconceived opinions. But let the fate of the Jews convince us of the folly and danger of such conduct: and let us seek from God that “honest and good heart,” that shall embrace with readiness, and improve with care, whatever God has revealed in his word.]

  2.      The need of wisdom in those who minister the Gospel—

[Much harm has been done to the interests of religion by an unguarded declaration even of the truth itself. Men should be considered as having prejudices which may be increased by indiscretion, or undermined by a prudent exhibition of the Gospel. St. Paul, though as far as any man from a want of zeal, was peculiarly attentive to this duty; and has left us instructions respecting it for the regulation of our own conductm. The end of the ministry is to convert and save the souls of men: and whatever is best adapted to that end, is most worthy of our pursuit. No one should conceal the truth through the fear of man; nor should any one be backward to put a veil upon his face, when the brightness of it would defeat the end of his ministrations. Zeal and prudence should be duly combined in those to whom the care of souls is committed; and if in this respect we imitate our Lord and his Apostles, we may reasonably hope that we shall not run in vain, or labour in vain.]

MCCCLXI

THE SOWER

             Matt. 13:18.

Hear ye the parable of the sower.

THE word of God, by whomsoever delivered, makes a different impression on different people. When our Lord himself preached, his discourses did not carry conviction to all: nor did his Apostles find that all would receive the truths declared by them. Thus, in this day, there is a great diversity of effect produced among the hearers of the Gospel. Our Lord foretold that this would be the case in all ages of the Church. He compared “the word of his kingdom” to seed cast into different soils; and the fruits resulting from it, to the various produce of the different grounds. In unfolding the parable of the Sower, we shall be led to notice,

  I.      The way-side hearers—

There are two things wherein careless hearers resemble seed fallen by the way-side;

They “hear the word without understanding”—

[They attend upon the ordinances merely in a customary manner. They do not go to hear with a view to obtain benefit to their souls. Their minds are occupied about something they have seen or done, or are meditating some new plans of business or pleasure. Thus, though they hear the word, they scarcely give it any attention, or attend merely to the style of composition and manner of delivery. No wonder then that they obtain no solid views of divine truth.]

They lose it without regret—

[“Satan” is more concerned with them than they are at all aware of. Like “the fowls of the air,” he hovers round them to “catch away the seed.” The word is no sooner uttered, than he turns their attention from it; nor is it difficult for him, by suggesting other thoughts, to accomplish his purpose. He well knows that, if they truly “believe the word, they will be saved” by it; and that, if they hear it with attention and candour, they cannot but believe it. Hence he labours incessantly to divert their minds from it. If, after all, some scattered truths remain upon the mind, they are speedily “trodden down” by the incidental occurrences of the day.]

These, it is to be feared, are by far the most numerous class of hearers. But there are some to whom the word seems not to come in vain:

  II.      The stony-ground hearers—

These, though equally hard as to their hearts, differ widely from the former—

They “embrace the word gladly”—

[Their affections, like a thin coat of earth upon a rock, “receive the word.” The novelty of it, and their hope of an interest in it, delights their mind. They are moved at the sufferings of Christ, or the promises of the Gospel, as they would be at any good news, or pathetic story. “Immediately” they begin to make a profession of religion, and seem to surpass many who have been longer instructed in the way.]

But they “renounce it again speedily”—

[They never were deeply convinced of sin, nor felt their need of Christ. They embraced the Gospel, without ever seriously counting the cost. Ere long, they find that they have to endure “persecution for the word’s sake:” this, like “the sun” in its brightness, penetrates through the surface of their affections, and burns up the seed, which was “never rooted” in their understanding and will; then they renounce their profession as speedily as they had taken it up, and either “secretly decline” from the society to which they were attached, or “openly proclaim the disgust,” with which their late pretensions have inspired them.]

Nor are these the only persons who disappoint the hopes of the sower:

  III.      The thorny-ground hearers—

These are a class who more nearly resemble that of true Christians; but though their profession is more specious, their end is not more happy.

They maintain a religious character to the end—

[They do not disregard the word like the way-side hearers, or cast away their profession like those of the stony ground. They maintain, for the most part, an uniform regard to the Gospel; they associate with the people of God in preference to all others; they worship God in their closet and family, as well as in the public assembly; nor do they live in any practices which are grossly inconsistent with their character.]

But the fruit which they produce is not of a “perfect” kind—

[They were never thoroughly purged from “the thorns” which were natural to the soil. “The cares or pleasures of this world” still continue to corrode their hearts. There is always “something which they desire” more than real holiness. Thus the nutriment of the soil is withdrawn by noxious roots, and the influences of the air and sun “obstructed” by surrounding branches. Hence their fruit is never properly matured and ripened. Their confessions want that tenderness of spirit that argues them sincere; their prayers, that holy importunity, which alone ensures success; their praises, that love and fervour, which alone can make them acceptable. The whole obedience of their lives is destitute of that divine energy, which results from the operation of God’s Spirit.]

The seed however that is sown is not wholly unproductive—

  IV.      The good-ground hearers—

There is a most essential difference between these and the preceding characters—

They receive the word with humility—

[All the other characters have the soil itself depraved; but these receive the word into “honest and good hearts.” Not that their hearts are altogether free from human depravity; but they have an upright intention and desire to profit. They neither cavil at the word, nor endeavour to pervert its meaning. They wish to be instructed by it, and to fulfil whatever it requires. In hearing it, they apply it as the word of GOD addressed to their souls, and they (which is not said respecting any of the others) “understand it.” They see its import, taste its sweetness, and embrace it as suited to their case.]

They improve it with diligence—

[They are careful to “bring forth the fruits” of righteousness. “Not” that all of them accomplish their wishes “in an equal degree.” Splendid talents, extensive influence, or favourable occasions may enable some to distinguish themselves from others. On the other hand; poverty and seclusion may cause the light of others to be more obscured. Degrees of grace too, like a kindlier climate and a richer soil, make an abundant difference in degrees of fruitfulness. Some, like St. Paul, have no delight but in adoring and serving God: they burn with love, not towards their friends only, but their most cruel enemies; and all their tempers, wishes, thoughts, are cast into the mould of the Gospel. Others, though less eminent, are filled with zeal in their Master’s cause: if they be not borne as on seraphs’ wings, they run eagerly as in a race; and, though labouring under some infirmities, they bear much of their Saviour’s image. Nor are they who are least fruitful satisfied with their attainment: they uniformly conflict with sin, and long to be holy as God is holy.]

  ADDRESS—

[Let us “hear this parable,” not to judge others, but ourselves. Let us examine to which of the foregoing classes we belong: What has been the disposition with which we have heard the word? What the benefits we have received from the preached Gospel? Have we laboured to treasure up the truth of God in our hearts? Has it overpowered the corrupt desires which would obstruct its growth? And are we rising daily beyond the form, to the life and power of godliness? Surely neither Christ nor any faithful “sower of the word” will account his toil repaid if he see not this fruit of his labours. Let us not then be satisfied with being “almost,” and not “altogether,” Christians. If the word produce not, its full effect, it will convey no benefit at all. If it destroy not the noxious weeds, the weeds will certainly destroy it. If it be not “a savour of life unto life, it will be of death unto death.” Whatever profession men may make, none but the good-ground hearers will be saved at last. Let us now then guard against the devices of our great enemy. Let us watch that he take not the seed out of our hearts. Let us harrow it in, as it were, by meditation and prayer: and, however fruitful we have been, let us labour to abound more and more.]

MCCCLXII

LEAVEN HID IN MEAL

  Matt. 13:33.

Another parable spake he unto them; The kingdom of heaven is like unto leaven, which a woman took and hid in three measures of meal, till the whole was leavened.

AS our Lord was not weary of multiplying his parables, so neither should we be of considering them. There is indeed an inexhaustible variety in them; and in those, which most resemble each other, there will be found a rich and instructive diversity. Scarcely any two are more alike than this and the one which precedes it. But that declares the extensive spread of the Gospel from small beginnings, and this its assimilating and transforming efficacy. In tracing the parallel between the Gospel kingdom and leaven hid in the meal, we shall find that they are,

  I.      Assimilating in their nature—

[Leaven changes not the substance of the meal in which it is hid, but materially alters its qualities: it so impregnates the meal as to transform it, as it were, into its own likeness. Thus does the Gospel affect those who receive it into their hearts: it makes us partakers of a Divine nature. It does not indeed essentially change either the faculties of the soul, or the members of the body; but it communicates to them a new life and power, a new direction and tendency. The Gospel is compared to a mould, into which souls, when melted by Divine grace, are cast, and from which they derive a new and heavenly form. Hence, when converted by it, we are said to be renewed after the image of God in righteousness and true holiness; and the more this leaven works within us, the more are we changed into Christ’s image, from glory to gloryd.

The same effect does the Gospel produce also in the world at large: wherever it prevails, it invariably brings men to the same mind, temper, and disposition. All are rendered vile in their own eyes; all are made willing to receive mercy through Christ alone; and all pant after holiness, as the perfection of their nature and the summit of their bliss. There is indeed a great diversity of parties and opinions respecting things of smaller moment; but in the fundamental points all are agreed, and, when upon their knees before God, have the most perfect resemblance to each other. Being joined to the Lord they are one spirit with him, and with each other. The same spirit pervades both the Head and all the members. Hence all true Christians of every place and every age are “one bread,” being impregnated with the same heavenly leaven, and formed into one mass for the service of their common Lord and Master.]

The resemblance further appears, in that both of them are,

  II.      Mysterious in their operation—

[How, in the leavening of meal, the one substance acts upon the other so as to produce a fermentation, is a mystery, which the wisest philosophers are not able to explain. The secret energy of the leaven is discoverable in its effects; but the precise mode of its operation cannot be ascertained. The same difficulty occurs in explaining the operation of the Gospel on the hearts of men: its truths have an energy that is not found in any thing else. The word is quick, and powerful, and sharper than a two-edged sword, penetrating the very inmost recesses of the soul. But how this leaven, as soon as it is put into the heart, begins to work, how it operates with such invincible power, and how it uniformly changes, as well the most guilty and obdurate hearts, as those which seem more likely to yield to its impressions—this is indeed a mystery. The effects produced by it are evident and undeniable; but how it produces those effects so as to transform the vilest sinner into the very image of God, is known to God alone. On account of this mysterious property, our Lord compared the Gospel to the wind, which, though manifest enough in its effects, is in many respects inexplicable.

If the Gospel be so mysterious in its operation upon individuals, it must of necessity be so too in its operations upon the world at large. We pretend not to say how the simple doctrine of the cross should be made to triumph over all the prejudices and passions of mankind; but, from what we have already seen, we cannot doubt of its final success.]

Lastly, they are both,

  III.      Universal in their influence—

[Leaven, when it has begun to work, never ceases till it has leavened all the meal. Thus does the Gospel also work in the hearts of men. It changes, not their outward conduct only, but the inward dispositions of the heart. Both body and soul are thoroughly renewed by it; not indeed perfectly as to the degree, but universally in all their members and all their faculties. Their members are made instruments of righteousness, and their faculties are filled with light and holiness. The man is made altogether “a new creature; old things are passed away, and all things are become newk.”

Thus will the world also be regenerated by the grace of the Gospel. “Those who are now sitting in darkness and the shadow of death shall behold its light,” and those who are abandoned to the most brutish lusts and ignorance, shall be transformed into the very image of their God. This leaven has long been put into the great mass of mankind: it has already raised a ferment throughout a great part of the world, and in due season shall “leaven the whole lump.” Though its progress be but slow at present, it shall work, till it has pervaded every soul, and “brought all nations to the obedience of faith.”]

  The parable, thus explained, is of signal USE,

  1.      To rectify our judgment—

[Some think that they have the grace of God, while yet they have never experienced any change in their souls; while others, on account of the commotion raised there, are ready to despond, as though they were utterly abandoned by God. But both of these may see their error, if they will duly consider this parable. To the former we could say, can leaven be put into the meal and no fermentation be produced? much less can the grace of God be in the heart and cause no commotion there. Be assured it will work as it did on the day of Pentecost, and cause you to cry out with earnestness, “What shall I do to be saved?” Yea more, if it do not continue to operate, if it do not gradually pervade all your powers, and progressively change them into your Saviour’s image, you may be sure that the leaven of Divine grace has never yet been put into your hearts. To the latter we would say, be not discouraged at the commotion in your soul; but be thankful for it. It is infinitely better to know our guilt and danger than to be lulled asleep in a fatal security. Your disquietude affords reason to hope that God has caused the heavenly leaven to blend itself with your souls. Give it time then to work. If it be of God, it shall stand; and the effects produced shall discover the true cause from whence they sprang. O beg of God that it may work effectually, and that it may never cease till it has made you “perfect and complete in all his will.”]

  2.      To reform our hearts—

[The true and uniform tendency of the Gospel has been abundantly manifest. It is incumbent therefore on every one to ask himself. What reason have I to think that this “kingdom of God is within me?” What change has it wrought. what assimilating and transforming efficacy has it discovered? There is, it is true, a leaven in the heart of natural men; but it is either a “leaven of malice and wickednessm,” or a “leaven of hypocrisy:” whichever of these it be, it must be “purged out, that they may become a new lumpo.” Their souls must be impregnated with a very different leaven, even that of grace and truth. Let us then “hide the word of God within us,” that by its influence we may be renewed. Let our prayer be, Lord, “sanctify me through thy truthq.” And “may the very God of peace sanctify us wholly, that thus our whole body, soul and spirit, may be preserved blameless unto his heavenly kingdom!”]

MCCCLXIII

THE TARES

             Matt. 13:36.

His disciples came unto him, saying, Declare unto us the parable of the tares of the field.

THERE is much in the Holy Scriptures which unenlightened reason cannot comprehend. Hence the proud and self-sufficient continue ignorant of many truths. But they who seek Divine teaching have more enlarged views. God can “reveal to babes what he hides from the wise and prudent.” Nor will he leave any in darkness who pray for his Spirit. The Apostles set us an example worthy of our imitation. Our Lord delivered many parables which none clearly understood. But while the Scribes and Pharisees stumbled at them, the more teachable Apostles entreated their Lord to explain their import. Both the parable of the tares and the explanation of it are contained in this chapter.

To elucidate it more fully, we observe, that the members of Christ’s visible Church resemble wheat and tares growing together;

  I.      In their present growth—

The Church, like a field in which different grains are sown, contains persons of very different characters—

[Jesus sows much “good seed” in this wretched world: whatever use he makes of his ministers, the glory is his alone. But “Satan” is indefatigable in “sowing bad seed” in the Church: he takes advantage of the sloth and carelessness of Christ’s servants, and raises up hypocrites wherever Christ raises his elect.]

These grow together to the grief of all who are truly upright—

[Faithful ministers carry their complaints to their Lord and Master; and from zeal for his honour would pluck up the tares: but God will not suffer them to make this arduous attempt. No man whatever is capable of distinguishing all characters. Many, who have specious appearances, would be left by us as wheat; while many, who are inwardly sincere, would be plucked up as tares. From regard to these God commands us to forbear. He suffers us indeed, and commands us, to exclude the notoriously profligate; but he reserves to himself the office of judging the hearts of men. Till the harvest day therefore we must expect this mixture. Nor will it, in the issue, prove injurious to the saints. They are now stirred up the more to watchfulness and prayer; and hypocrites themselves have the offers of grace and mercy continued to them.]

The reproach occasioned by this will all be wiped away,

  II.      In their future separation—

The day of judgment is as the harvest—

[The angels are represented by our Lord as his angels; and these he will use as his reapers. He will endue them with wisdom to discern the characters of all, and will guide them infallibly in the execution of his will.]

Then the different characters shall be separated from each other—

[The “tares” are they who “offend,” that is, by a false profession cause others to stumble at the ways of God; and they, who, making no profession, “commit iniquity” without restraint. All these shall be gathered first and “bound up in bundlesg.” Thus will they, who have been partners in sin, be made partners in misery. Alas! what groups of profane persons, formalists, and hypocrites, will then be bound together! May “our souls never be gathered with these;” but be “bound up in the bundle of life with the Lord our God!” The “wheat” are “the righteous,” who are renewed in the spirit of their minds: they too shall be gathered in order to receive their portion.]

What a wonderful, but awful separation will there then be!

[Among the tares, not so much as one grain of wheat will be found: nor among the righteous will there be left one ungodly person. The ungodly husband shall be torn from the arms of his compassionate wife, and the profane child from the bosom of his religious parent. God will shew no respect to one rather than another. The wicked, stript of their veils, will be consigned over to punishment; and the righteous, freed from mutual jealousies, shall unite in perfect harmony.]

The awfulness of this separation will be more fully seen,

  III.      In their eternal destiny—

The wicked will “first” receive the doom for which they are reserved—

[They will be cast, like worthless tares, into the furnace; nor, however God pities them now, will he shew them any mercy then. Not that the fire shall consume them utterly as it would tares: to prevent this mistake, the metaphor is intentionally changed. They will “wail” the mercies they have despised and the opportunities they have lost: they will “gnash their teeth” with anguish and vexation of spirit—against themselves (like a ruined gamester) for their folly—against each other, for having enticed each other to sin—against God, with impotent malice, for so punishing their transgressions. And this doom will be inflicted “first” in the very sight of the godlyl. Thus will the godly see how great mercy they have received.]

The righteous will then receive the kingdom prepared for them—

[They, as wheat, shall be treasured up in the granary of heaven. Not that they shall continue there in a state of inactivity. To correct this idea the metaphor here is also changed. God himself will not be ashamed to be called “their Father.” They shall shine forth in his kingdom like the sun. Their splendour shall burst forth as from behind a cloud. They delighted to enjoy God; they shall now see him face to face. They longed to glorify God; they shall now have every faculty employed in his service for evermore.]

  The most suitable IMPROVEMENT is suggested by our Lord himself—

  1.      Let the profane “hear”—

[You can be at no loss to determine whether ye be tares or wheat: your conduct will decide that point beyond a doubt. And are you willing to be daily ripening for the furnace? Know that, as ye are at death, ye will continue to all eternity. But ye may now be changed from tares to wheat. Though this change cannot take place in nature, it can in the kingdom of grace. Entreat the Lord then that ye may become new creatures. All that are now in the granary of heaven were once as ye are; and ye, if ye will seek the Lord, shall become as they are.]

  2.      Let self-deceivers hear—

[It is in vain to think yourselves the Lord’s people when ye are not. Inquire whether ye have been truly born again? See whether ye differ from the world, and from your former selves, as much as wheat differs from tares. Be not satisfied with “a form of godliness,” and “a name to live.” The day of final separation is near at hand: let every day therefore be spent in earnest preparation for it.]

  3.      Let the upright also hear—

[The unavoidable mixture in the Church is doubtless a burthen to you; and if you be not careful, it may also become a snare: but, without judging others, strive to approve yourselves to God. Speedily will the period of your happiness arrive. Look forward then to death, with composure and gratitude; regard it as the waggons sent to convey you home; and, till it arrive, be praying for the influences of the sun and rain. So shall you be gathered in due season as a shock that is ripe, and be transported with joy to your eternal rest.]

MCCCLXIV

THE HIDDEN TREASURE

  Matt. 13:44.

The kingdom of heaven is like unto treasure hid in afield; the which, when a man hath found, he hideth, and for joy thereof goeth and selleth all that he hath, and buyeth that field.

THE Gospel, as viewed in various lights, admits of various representations. It is generally set forth as small in its beginnings, but increasing in importance. But we must not therefore suppose it to be of small value. Our Lord sufficiently guards against this mistake by the parable before us. He shews us, that the Gospel, even while hid from our view, is exceeding precious—

It will be proper to shew,

  I.      Why the kingdom of heaven is likened to a “treasure hid”—

“The kingdom of heaven” is an expression peculiar to the New Testament—

[By it we are not always to understand heaven itself; it is frequently used to signify Christ’s spiritual kingdom; and it is so called, because it is the re-establishment of God’s empire over the hearts of men, and because what is thus begun in grace will be consummated in glory.]

This may well be considered as “a treasure”—

[There is no other thing so deserving of this name. Every one that is possessed of it may say with truth, “All things are mine.” He is “blessed—with all spiritual blessings—in heavenly things—in Christb.” Every earthly pleasure is contemptible in comparison of it.]

But it is compared to a treasure “hid in a field”—

[The mysteries of the Gospel were from eternity hid in the bosom of the Father. Neither men nor angels could possibly have devised them. Who could have thought of bringing man back to God through the death of God’s only Son? And of reducing him to a willing subjection by the operation of God’s Spirit? A finite mind could never have conceived such an idea: but these mysteries, though revealed, are still hid from the natural man. They still appear foolishness, and are a stumbling-block to manye. Paul, though so learned and religious, could not receive them in his unconverted state: nor would he ever have embraced them, if God had not opened his eyesg. The Apostles, though instructed by our Lord himself all the time of his ministry, needed, after all, a divine illumination: nor is a spirit of revelation less necessary for us. To this very hour there is as much ground as ever for that devout acknowledgment—The “field” indeed, wherein the treasure is hid. is open and accessible to allk; but we shall perish for lack of it. unless God do for us as he did for Hagar. We must all adopt the prayer of Davidm—]

Its intrinsic worth. joined with the difficulty of finding it, must render the acquisition delightful.

  II.      The emotions which a discovery of it will produce—

The illustration given by our Lord is peculiarly apt. A man who should find a treasure, would have a conflict in his mind—

[He would congratulate himself on his good fortune, and rejoice in his prospect of possessing so much wealth; but he would feel some dread of detection. He would fear lest another should see it, before he had an opportunity of securing it for himself. He would cover it up carefully, if he could not then carry it away; and if by purchasing the field he could gain the treasure, he would gladly pay down the price. In doing this he would use all the expedition and caution that he could; nor would he hesitate to sell all that he had, in order to complete the purchase.]

Thus is a man affected who finds the Gospel salvation—

[He is filled with joy at the glad tidings that he hears; he indulges a hope that he may be interested in them; he anticipates the happiness of having his sins forgiven, and of being made an heir of the heavenly inheritance. Still, however, he is not without many misgiving fears. He knows that Satan is watching to steal away the treasure; nor can he tell but that that serpent may beguile himp. He sees too that the world may deprive him of his hope. Yea, he perceives in his own heart a proneness to despise the proffered mercy. Thus is he agitated between hope and fear. This effect was predicted by the prophets of olds, and it was, on one occasion at least, experienced by the Apostles: but, in the midst of all, he is determined, if possible, to possess the treasure. He undervalues every thing that can stand in competition with it; he well knows that, whatever he pay for it, he can be no loser; he approves in his heart the conduct of St. Paul—and is resolved to follow the advice of Solomon—]

  APPLICATION—

[The field, which contains this treasure, is nigh at hand. The owner invites all to go and seek the treasure: he promises that all who seek in earnest shall find it; yea, moreover, that all who find, shall retain itz. Let those then who have never found it, begin to seek. But let them adopt that prayer of the Apostle—The Holy Spirit alone can give success to their endeavoursb. And let them bear in mind the misery of those who fail. If any have found it, let them hold fast the prize; let them guard against every thing that may rob them of it; let them remember, it is not a small treasure, but an inexhaustible mine. Let them never regret any sacrifice they may make for it, but look forward to the complete enjoyment of it in heaven.]

MCCCLXV

THE PEARL OF GREAT PRICE

  Matt. 13:45, 46.

The kingdom of heaven is like unto a merchant-man seeking goodly pearls: who, when he had found one pearl of great price, went and sold all that he had, and bought it.

MEN are not easily wearied with renewed prospects of gain. Advantageous bargains may be offered with the greatest frequency without fear of creating disgust. Our Lord well knew that a love of earthly things was deeply rooted in our hearts, and availed himself of that knowledge the more forcibly to impress our minds with better things. He repeatedly commended his Gospel to us under the figure of a great temporal acquisition. In its general scope this parable agrees with that which precedes it. But it suggests many thoughts that are new and important.

To elucidate it we may consider,

  I.      In what respects the kingdom of heaven may be compared to a pearl—

The comparison is not properly between the kingdom and a merchant-man, but the kingdom and a pearl. The kingdom of heaven is the kingdom of grace established in the world; and it may be compared to a pearl as ENRICHING. Some pearls are of very great value, and would be an ample fortune to a person who had nothing else. The Gospel kingdom also is of inestimable value to us,

In this world—

[It unfolds to our view the deepest mysteries, and gives a just comprehension of all spiritual things. It is said to contain “all the treasures of wisdom and knowledge; it must therefore greatly enrich its possessorb. The Gospel moreover imparts grace to the soul; nor can this grace be ever appreciated too highly. Our Lord tells us that it will make us truly rich. Through the Gospel also we obtain peace in our consciences. Who can declare the value of this to a heavy-laden soul? It surpasses all estimation, as well as all understanding.]

In the next world—

[The Gospel does not enrich us merely like other estates. We can hold earthly things no longer than this present life; but the benefits of the Gospel continue with us for ever. We have a more ample possession of them in the next world. Then we shall have a glorious, and incorruptible inheritance, of which earthly crowns and kingdoms convey a very faint idea. What is spoken of the Christian’s present portion may still more properly be spoken of that which he will hereafter enjoy. Well therefore might St. Paul represent the Gospel in such exalted termsf—]

  The Gospel kingdom may also be compared to a pearl as ADORNING—

[Pearls are considered as ornamental to the body; but infinitely more does the Gospel adorn the soul.]

It changes the life—

[Even the most abandoned of men have yielded to its power, and that figurative representation has been realized by them—]

It purifies the heart—

[The most inveterate corruptions have been mortified by it, and the most heavenly dispositions implanted in their steadi.]

It transforms into the Divine image—

[It finds men altogether “alienated from the life of God,” and bearing the character of Satan’s children: but it renews them in all their faculties, and restores them to the very image of their Godl. This effect is ascribed to it by St. Paul himself—How just then is that expression of the Psalmistn—! And with what propriety may the Christian exult with the prophet—!]

With such views of the Gospel we can be at no loss to determine,

  II.      How it will be regarded by those who know its value—

It is not possible for them to regard it with indifference:

  1.      They will seek it with diligence—

[Merchants spare no pains in the pursuit of gain; much less will they who know the value of the Gospel. They will study that book wherein it is contained. They will seek instruction from those who are best qualified to explain its mysteries. They will cry to God for the teaching of his Spirit. Nor will they be satisfied with obtaining a superficial knowledge of the truth. They will follow the direction of Solomon—and account its blessings a rich compensation for their trouble.]

  2.      They will part with all for it:

Their carnal enjoyments—

[It calls them to sacrifice their dearest interests, and to give up their nearest relatives for Christ’s sake. Nor will they exclaim against this as “an hard saying.” They will not act like the Rich Youth who forsook Christr. They will rather part with any thing, however precious, or however necessary.]

Their self-righteous hopes—

[There is nothing which men are more averse to renounce than their own righteousness: but a discovery of the Gospel will humble them. It will constrain them to use the language of the prophet—Every Christian will resemble Paul in thisu.]

Their very life itself—

[The love of life is inherent in us all: but the Gospel teaches us to overcome it. It requires us even to hate our lives in comparison of Christ. A view of it will enable us to do this, and will cause us to say like the holy Apostley—]

  QUESTIONS—

  1.      What is the daily object of our pursuit?

[Are we seeking knowledge, wealth, pleasure, honour, &c. or the establishment of this kingdom in our hearts? Let us fear lest we never should obtain this invaluable pearl; and let us follow the direction of our blessed Lord—]

  2.      What have we parted with for the Gospel’s sake?

[We are not persecuted now as in former ages; but every man is called to make some sacrifices. What then have we forfeited for the sake of Christ? If we were suffered to retain only one thing, what should that one thing be? Remember, God requires a single eye, and an undivided heart.]

  3.      If you have purchased this pearl, what are you doing with it?

[It is not to be locked up, as it were, in a cabinet. You must indeed keep it carefully as a rich treasure; but you must also wear it about you as an ornament. It should have the effect on you, that converse with God produced on Moses. In this way you will commend it to the world, and will most acceptably comply with our Lord’s directionc—]

MCCCLXVI

THE NET

  Matt. 13:47–50.

The kingdom of heaven is like unto a net, that was cast into the sea, and gathered of every kind: which, when it urns full, they drew to shore, and sat down, and gathered the good into vessels, but cast the bad away. So shall it be at the end of the world: the angels shall come forth, and sever the wicked from among the just, and shall cast them into the furnace of fire: there shall be wailing and gnashing of teeth.

MEN are forcibly impressed by similes taken from things with which they are well acquainted. Hence the various parables are suited to those classes of the community, who are conversant in the occupations to which they relate. The greater part of them refer to the different employments of husbandry, because our Lord sojourned chiefly among persons engaged in agricultural pursuits. But he was also frequently called to instruct fishermen; to whose more immediate use he adapted the parable before us.

In order to elucidate the text we observe that,

  I.      variety of persons are gathered by the Gospel into the visible Church—

The Gospel is preached promiscuously to all—

[When a net is cast into the sea, the fisherman knows not what success he shall have: he may toil all the night and catch nothing; or may inclose a number that can with difficulty be drawn to shore. However skilful he may be in his trade, he is dependent wholly on the good providence of God.

Thus the Gospel is published to all without any respect of persons. Nor can the preachers of it command success: if Paul or Apollos labour, it is God alone that can render their endeavours effectual to the salvation of men.]

There are however many, for the most part, brought by means of it to a profession of religion—

[Where nothing but morality is preached, the people all remain stupid and unconcerned about their souls: but where Christ is truly exalted, some will feel the constraining influence of the word, and he drawn out of the vain world to an attendance on the duties of religion. But of these there will be various kinds: some will go no further than the mere form of godlinessd; others will seem to enjoy somewhat of its life and power, while in reality they have no stability in the ways of God, or, though they persevere in their profession of religion, they do not walk worthy of their high callingf — — — There will be others, however, who are truly upright before God, and who “adorn the Gospel of God our Saviour in all things.”

All these persons will be collected into a visible Church; all will profess an attachment to the Gospel: and all will feel some kind of confidence respecting their final acceptance before God.]

But,

  II.      Of those that are so gathered, there will be an awful separation in the day of judgment—

Fishermen will not encumber themselves with fishes that are worthless; nor will God receive to himself all that are gathered by the Gospel.

There will be a separation made in the day of judgment—

[God makes use of men to collect persons into the visible Church; but he will employ “angels” as his agents to “separate the bad from the good.” Nor will they, when action under the direction of the Most High, be liable to the smallest error. They will see with one glance of their eye, who have been justified in Christ Jesus, and sanctified by the Holy Spirit. No fisherman can distinguish between the most different sorts of fish more clearly than the angels will, between the weakest of the saints, and the most refined of hypocrites. Not one that is truly good, shall be cast away; nor one that is really bad, be preserved.]

That separation will be inexpressibly awful—

[Here the parable was inadequate to convey the truth; and therefore our Lord added a further explanation of it. Fishes that are cast away suffer no otherwise than in meeting death a little sooner than those that are reserved in vessels. But it is not thus with souls that are cast away; for they shall be “cast into a furnace of fire, where shall be weeping and gnashing of teeth for ever” — — — O fearful end! how inconceivably different from that of those who shall be treasured up in vessels as “meet for their Master’s use!” — — —]

  INFER,

  1.      How diligently should we attend the ordinances of the Gospel!

[Ministers are made “fishers of men;” and their one employment is to “catch men.” (This, my brethren, is the office which I am executing for God at this very moment: I am labouring to catch your souls for God.) Now it is in the ordinances that they go forth to cast their net: and if persons do not attend the ordinances, there is no probability of their ever being drawn to God. Let not any trifling matters then be suffered to detain us from the house of God; for we cannot tell the precise time at which God has designed to enclose us in his net. And what a loss should we sustain, if through absence we deprived ourselves of that benefit! Let us then not only come to the house of God, but beg him to instruct his servants how to cast the net in the most advantageous manner, benefit, and for his glory.]

  2.      How careful should we be not to rest in an unsound profession of religion!

[It is not every one that is gathered by the Gospel, that shall enjoy its saving benefits. Many there are who approve of the truth, and take pleasure in hearing it proclaimed, who yet shall never enter into the kingdom of heaven. Let all then judge themselves by the marks exhibited in the Holy Scriptures. Let them inquire whether, if the separation were at this instant to be made, they should be found amongst the good or the bad, among those that are truly alive to God, or those who, though they “have a name to live, are really dead” before God. Let it be remembered that the net is now spread, and that we are now enclosed in it; and, though we do not immediately perceive it, the net is at this moment drawing to shore. My dear brethren, I tremble to think how many of us will ere long be irrecoverably cast into a furnace of fire, and with what bitter “wailings,” and self-condemning “gnashing of their teeth,” they will look back upon the warnings they have despised, and the opportunities they have lost. Speedily, speedily will the scrutiny be made; and then the final separation. May God of his infinite mercy prepare us all for that awful day, by renewing our natures, and accepting us in his beloved Son; that so we may be numbered with the good, and be approved of our God for ever and ever!]

MCCCLXVII

THE HOUSEHOLDER

  Matt. 13:52.

Every scribe which is instructed unto the kingdom of heaven is like unto a man that is an householder. which bringeth forth out of his treasure things new and old.

IT is of importance to all, but especially to those who are to teach others, that they understand clearly the mysteries of the Gospel. An ignorant minister, like an empty cloud or a leaky vessel, disappoints those who expect consolation and refreshment from him. But a well-instructed Scribe or minister resembles a housekeeper or steward, who, having made good provision for the family, feeds them to the full. With this comparison our Lord gave his attentive and intelligent disciples, a view of the office which would in due season be committed to them. The resemblance of every such minister to a householder may be traced in that,

  I.      He is provided with all things necessary for the family over whom he is placed—

A steward, or householder, has the charge of providing for the family. He considers not only what is wanting at the present moment, but what will be wanted on future occasions; and he preserves for future use the productions of foreign climes, or of successive seasons. Thus every pious minister labours to provide for the Church of God.

  1.      He makes himself acquainted with the wants of all his people—

[The Church, over which he is made an overseer, is God’s family. To supply their returning wants is his peculiar duty. Hence he is led to reflect upon their various states. He contemplates the difficulties and dangers to which they are exposed, the trials and temptations which they have to sustain, and the consolations and supports which they severally need; and thus he endeavours to learn what will be most suitable to their respective cases.]

  2.      He lays up in store what he may afterwards bring forth for their use—

[The Scriptures are the grand repository of sacred knowledge. These therefore he searches with all diligence, and “treasures” up with care. But while he furnishes his mind with “old things,” he is observant also of “new.” What he daily sees, or hears, or feels, is added carefully to his stock. Thus his knowledge becomes enlarged by observation, and matured by experience; and his fund of information is suited to the necessities of all to whom he ministers.]

In prosecuting his work,

  II.      He dispenses seasonably to each according to their respective wants—

A householder, or steward, furnishes out of his store what is wanted for daily use, and apportions to all the branches of the family what is suited to their respective stations. Thus a well-instructed minister demeans himself in the Church of Christ:

  1.      He gives to all an agreeable variety—

[Though Christ and his salvation be the great topic of his discourses, he descends, on proper occasions, to many other subjects connected with it. He opens the mysteries of the “Old” Testament, and illustrates them by the “New.” He declares what God has asserted in his word, and confirms it by appeals to acknowledged facts, and to the experience of all around him. And though “it is not grievous to him to repeat” the great truths of the Gospel, he endeavours continually to diversify them in his statements, and to give them an air of novelty in his illustration of them.]

  2.      He administers to each his proper portion—

[To those whose growth in grace enables them to digest strong meat, he explains the deep mysteries of religion, and the more hidden parts of Christian experience. To those who can only feed on milk, he contents himself with proposing simply the great doctrines of our fall in Adam, and our recovery by Christ, together with the life of faith on Christ Jesus. he considers the peculiar experiences incident to different states, and discriminates between that which is correct, and that which is delusive, in them all. He gives the cup of consolation to the drooping penitent, or doubting believer, but holds forth the waters of jealousy to those who are of suspicious character. Thus, neither disabled by ignorance nor kept back by sloth, neither bribed by affection nor deterred by fear, he “gives to each his portion of bread in due season.”]

  INFER—

  1.      The vast importance of the ministerial office—

[If we had only to provide for the body, it were but a small matter; but the souls of thousands depend on those who minister in holy things. Well may we say, “Who is sufficient for these things?” May all who have undertaken the office of the ministry, have grace to qualify themselves for it with unremitting diligence, and to execute it with undeviating fidelity!]

  2.      The benefit arising from it to the Church—

[How ill supplied would every member of a family be, if each were left to provide for himself; and how injurious would such a distraction be to their respective callings! Much more would these inconveniences be felt, if there were no stated ministry. People are sadly ignorant of the Gospel, notwithstanding all their advantages: but, without a stated ministry, they would soon degenerate into very heathens. Let all then be thankful that the Master of the family has appointed stewards to make suitable provision for them. Let them pray that their ministers may be taught of God to teach others; and let them improve with diligence the ordinances dispensed among them.]

MCCCLXVIII

CHRIST WALKING ON THE SEA

  Matt. 14:26, 27.

When the disciples saw him walking on the sea, they were troubled, saying, It is a spirit; and they cried out for fear. But straightway Jesus spake unto them, saying, Be of good cheer; it is I; be not afraid.

THE Christian’s duties are often difficult and self-denying. Nevertheless he must do the will of God, and leave events to his all-wise disposal. Jesus ordered his Disciples to go in a small vessel to Bethsaida, while he dismissed the multitudes, who had been fed by him. They, probably approving in their hearts the proposal that had been made to invest him with royal authority, were somewhat averse to leave him; but, being commanded to go, compliedb. In the discharge of their duty they were overtaken with a storm, which not only obstructed their progress, but endangered their lives. In this state they were greatly terrified; but they soon found that the way of duty was the way of safety.

In elucidating the miraculous interposition of Jesus on their behalf, we shall notice,

  I.      The power he exercised—

He came to them walking on the sea—

[Jesus, after dismissing the multitudes, retired to a mountain to pray; and thus by his own example taught us all, and especially ministers, that, however pressing our public business may be, we should redeem time, even from sleep, for the purposes of private devotion. In the meantime his disciples, driven from their course, were contending with the storm. But Jesus went to their relief; and, having no boat or attendants to convey him, walked to them upon the tempestuous waters.]

This he did from the purest and most benevolent motives—

[Had he been actuated by a vain ostentation, he would probably have continued walking on the sea, instead of going up into the ship, that the people of Capernaum also might behold him; but his disciples were to be his witnesses to the world; and, being very slow of heart to believe, they needed more abundant testimonies for their conviction. Now the walking upon the sea was known to be an indication of Divine powere. He therefore gave them this evidence on purpose to prove to them his Messiahship; and, by means of it, he wrought a conviction on their minds, which his other miracles had failed to produce.]

The first effect produced by his appearance to them, leads us to notice,

  II.      The fears he occasioned—

His disciples were extremely terrified at the sight of him—

[The day but just beginning to dawn, their view of him was very indistinct. They supposed him to be a spirit. They knew that it was an evil spirit who had raised the storm by which Job’s family were destroyed; and they possibly might think that such a spirit had stirred up this tempest, and was now coming to overwhelm them utterly. Filled with terror, they cried aloud; accounting him an object of dread, whom, if they had known him, they would have regarded as their most seasonable, most welcome deliverer; but the trouble was necessary, in order to engage their more fixed attention to the miracle now exhibited before their eyes.]

Thus are the Lord’s people frequently harassed by unnecessary fears—

[All are called to sustain some conflicts in the path of duty; and in the midst of trouble the mind is apt to faint. If our difficulties or dangers be great, we are prone to indulge despondency, and to increase by imaginary fears the calamities under which we labour. How often has that been a source of trouble to us, which should rather have been an occasion of joy and gratitude! How often have we forgotten, that God is pledged for our support, while we continue in the path of duty; and that there are a thousand unforeseen ways in which he can appear for us, when we think him most unmindful of our state! But, however distressing our fears may be for a moment, we shall have reason to be thankful for them, if they be the means of impressing us with a more abiding sense of Christ’s love and faithfulness; yea, they are often permitted, and even excited by him, for this very end.]

These fears however were amply compensated by,

  III.      The condescension he manifested—

He instantly dispelled their fears in the kindest and most condescending manner—

[He at first appeared as though he would pass by them; but, having tried them for a moment, he revealed himself unto them, and bade them dismiss their groundless fears. He moreover went up into the vessel to them; and immediately the ship was wafted to its destined port.]

Thus does he at this time also allay the fears of his people—

[Are they distressed by reason of fierce opposition? he reminds them that, with Him on their side, they have none to fear. Are they overwhelmed with heavy trials? his presence with them is urged by him as an abundant ground of consolation and encouragementk. Are they desponding under an apprehension that they are forsaken by him? he gently reproves their unbelief, and assures them of his unremitting carem. Whatever be the source of their discouragement, he bids them not fear; and commands his ministers to labour more especially in comforting their afflicted mindso. Thus, by revealing himself to them, he removes their trouble; and, by his presence with them, carries them forward towards the haven of rest.]

  INFER—

  1.      There is no state in which Christ can not save us—

[Our difficulties may be greatly multiplied, and appear utterly unsurmountable; but “his hand is not shortened that it cannot save; nor is his ear heavy, that it cannot hear. He who “made the depths of the sea a way for the ransomed to pass over,” and saved Jonah in the belly of a fish, can never be at a loss for means to deliver us. On the contrary, the greater be the obstacles to our salvation, the more will he magnify his power and grace in effecting it.]

  2.      There is no state in which Christ will not save us—

[He sees us when we little think of it; and is often nearer to us than we imagine. Our conflicts may be long; and he may suffer all our endeavours to be frustrated: but he will appear for us in some unexpected way; and his presence with us shall both alleviate our labours, and crown us with success. Only let us invite him into the vessel with us, and we shall gain in safety the desired haven.]

MCCCLXIX

PETER SAVED WHEN SINKING IN THE SEA

  Matt. 14:30, 31.

But when he saw the wind boisterous, he was afraid; and beginning to sink, he cried, saying, Lord, save me. And immediately Jesus stretched forth his hand, and caught him, and said unto him, O thou of little faith, wherefore didst thou doubt?

MEN’S constitutional propensities are apt to betray them into many errors. Whatever be the natural frailties of any person, they usually form the weak part of his character even to his latest hour. The force of them is no where more strongly exhibited than in the conduct of Peter. He was of a bold, forward, confident disposition. This led him on many occasions to act with indiscretion. and often brought upon him a just reproof. In the passage before us he needlessly solicited a trial of his faith, and the experiment terminated in his shame.

The account given of it in the text, leads us to observe,

  I.      That we should not unnecessarily expose ourselves to temptation—

[Peter doubtless was in part actuated by faith and love: but, in soliciting permission to display the grace of which he supposed himself possessed, he erred. There was no more occasion for him to venture thus upon the waters, than for any other of the Apostles to do it. And, in affecting this distinction above all his brethren, he betrayed a considerable measure of pride and vain glory: and, in acceding to his request, our Lord chiefly designed to make him sensible of his own weakness. In fact, this attempt to display his faith and courage, was overruled for the discovering of his cowardice and unbelief. and of putting him to shame for his overweening conceit and forwardness. And thus will God deal with us, if, under an idea of our ability to withstand temptation, we expose ourselves needlessly to its assaults. Who does not see the folly of Dinah in going to visit the daughters of an heathen people, and of subjecting herself to the temptation by which she fell? Yet is her example followed by thousands amongst ourselves, who associate with ungodly companions, and frequent places of vain amusement, and expose themselves to temptations of various kinds, under an idea that they “can take fire in their bosoms, and not be burned!” But their folly will sooner or later be manifest, even as Peter’s was. As then our Lord cautions us against worldly-mindedness by the example of Lot’s wife, so would I caution all of you, my brethren, against self-confidence by the sad example of Peter. On another occasion, Peter sinned yet far more grievously through a mistaken notion of his power to maintain his integrity. He went from mere idle curiosity to see the issue of his master’s trial in the hall of Pilate, and there he denied his Lord with oaths and curses. And what may result from an unnecessary exposure of yourselves to temptation, God alone knows. But I would put you all upon your guard, and say to every one amongst you, ‘Remember Peter’s infirmity, with the danger consequent upon it.’

But you may further learn from this history,]

  II.      That, if in the way of providence we are called to trials, we need not fear them—

[When Peter had once obtained his Lord’s command to come to him upon the waters, he had no occasion for fear. If the water was made so firm as to sustain his weight, what reason had he to fear the waves? Hence our Lord justly reproved his unbelief, saying, “O thou of little faith, wherefore didst thou doubt?” In this he has shewn how weak we all are, when we come into temptation. Though we ourselves, both in body and soul, are living miracles, yet we forget the power that has hitherto upheld us, and are ready to tremble at the prospect of some overwhelming calamity, as though it were impossible for us to support it. The Hebrews had seen all God’s wonders in Egypt, and yet on every fresh occasion of difficulty they yielded to desponding apprehensions. And thus we also are prone to fear, whenever any heavy trial occurs. But if we saw an armed host behind us, and an impassable ocean before our face, we should not question for a moment the power or veracity of God, but say to the one, “Who art thou, O great mountain? before Zerubbabel, thou shalt become a plain;” and to the other, “God will make the depths of the sea a way for the ransomed to pass over.” All that we have to ascertain is, whether we are in the path of duty: and, if in that respect we can see the pillar and the cloud leading the way, we need not fear all that either men or devils can do against us. This was the experience of David, and it should be ours. For it is certain,]

  III.      That whatever trials we may be brought into, the prayer of faith will be effectual for our deliverance—

[“Lord, save me!” cried Peter in his extremity: and the hand of Jesus, stretched out, saved him instantly from his peril. And where shall we find, in all the sacred records, one instance of any person calling upon the Lord in vain? The troubles of David were on many occasions exceeding heavy; yet did the prayer of faith procure for him deliverance from them all. And thus shall it prove with us, if only, with the simplicity of Peter’s affiance, we cry, “Lord, save me!” Let us suppose that we were, in a spiritual view, in the very predicament of Peter: let us suppose that, under loads of guilt and storms of corruption, we felt ourselves sinking into perdition; the Publican’s prayer, uttered from the heart, should prevail to allay the storm, and to bring us in safety to the haven of eternal rest. Only let us not limit either the power or grace of Christ, and we shall “be saved by him with an everlasting salvation.”]

  ADDRESS—

  1.      The presumptuous—

[No man, whatever he may have attained, is at liberty to expose himself to needless temptations. The injunction given to every child of man is, “Be not high-minded, but fear:” “Let him that thinketh he standeth, take heed lest he fall.” To young people especially would I give this salutary caution: ‘To rush into temptation without necessity, is to tempt the Lord.’ It is only whilst with all holy watchfulness we “keep ourselves,” that we can hope effectually to be preserved by God.]

  2.      The doubtful—

[The reproof given to Peter, “O thou of little faith; wherefore didst thou doubt?” is justly applicable to us, if, under any circumstances whatever, we yield to a desponding spirit. For, is not the Lord Jesus present with us? and is he not as able to save as ever! What if, with Jonah, we were “brought, as it were, into the very belly of hell,” could not the same power as restored him deliver us also? Only take the promises of God for your support, and they shall never fail you: for “they are all yea and Amen in Christ Jesusd.]

  3.      The confirmed believer—

[You, if in other respects you are walking uprightly, bring much glory to your God. There is nothing that honours God so much as faith, and nothing that dishonours him so much as unbelief. Other sins pour contempt upon the law: but unbelief reflects upon the Lawgiver, as calling in question his veracity, or power, or love. Be ye then as lights in a dark world. The world look only to second causes: you must shew them that every thing, even to the falling of a sparrow, is under the direction of the first Great Cause, who alone is worthy to be regarded with either fear or love. At the same time let your confidence in God be humble, without ostentation before men, and without unhallowed boldness before God. Then may you expect to be preserved from all dangers; and both the Church and the world will be edified by your example.]

MCCCLXX

FORMAL WORSHIPPERS, HYPOCRITES

  Matt. 15:7–9.

Ye hypocrites, well did Esaias prophesy of you, saying, This people draweth nigh unto me with their mouth, and honoureth me with their lips; but their heart is far from me. But in vain they do worship me, teaching for doctrines the commandments of men.

IN the present day, there is very little of superstitious observance in the world, and still less of Pharisaic hypocrisy; except indeed in the Church of Rome, which is still unhappily a compound of them both. Yet these do exist even amongst Protestants: and the declaration, which in the first instance was delivered, not as a prophecy respecting future ages, but as a reproof to the Jews, in Isaiah’s time, and which our blessed Lord afterwards applied as a prophecy respecting the people of his day; that declaration, I say, may well be considered as applicable to us, so far as our habits accord with those of the Jews in the two fore-mentioned periods. Let me, then, state to you, as it is my duty to do,

  I.      In whom this prophecy is fulfilled—

Granting that, in many things, we differ from the Pharisees, to whom our Lord applied these words, yet is the prophecy fulfilled at this day by,

  1.      Those who satisfy themselves with mere formal worship—

[The house of God is, on the whole, well attended in this land: and in many private families is the worship of God observed. But where shall we find any thing but a mere lifeless form? The very habit of persons in the public assembly shews, for the most part, that their souls are not engaged, and that the decent performance of an acknowledged duty is all that the worshippers have in view. Hear the confessions: Do they resemble those of the poor publican? Do they indicate any thing of real brokenness of heart and deep contrition, like that of the converts on the day of Pentecost? Hear the petitions: How little fervour, how little importunity, how little of urgent pleading with God, do you observe! Hear the thanksgivings: Are these such as should proceed from souls “delivered from the powers of darkness, and translated into the kingdom of God’s dear Son?” Are the emotions of gratitude for the salvation of the soul such as the lame man, whom Peter and John healed, evinced for the healing of his body? Do the worshippers in our churches appear at all as if they were in close communion with God himself, and transacting with him the business of their immortal souls? Alas! the devotions of the generality are no better than a solemn mockery, an “honouring of God with their lips, whilst their hearts are far from him.”]

  2.      Those who substitute the conceits of men for the commands of God—

[This obtains to a fearful extent in the Church of Rome, where pilgrimages, and penances, and burthensome rites of various kinds, are substituted for “repentance towards God, and faith in our Lord Jesus Christ.” Among Protestants, also, the same evil obtains to a very great degree. Every sect has its peculiarities, on which it lays a very undue stress, just as the Pharisees did on washing the hands before meat: and a violation of any one established order, or traditionary conceit, would be far more severely noticed than any departure from the commands of God. Let there be in any person a disposition only to disregard some characteristic dogma, or some peculiarity in discipline of his own particular Church, and how many cautions will he receive against such unadvised conduct! whilst, if he neglect God and his own soul during his whole life, he shall never hear so much as one word of friendly admonition. Nay, more; an occasional neglect of some established usage in society, or a deviation from the laws of fashion and politeness, will go further to sink us in the estimation of our neighbours, than an habitual violation of all the commands of God. This, then, shews us plainly, that a Pharisaic spirit still exists amongst us; and that the prophecy is fulfilled in our land, if not so extensively, yet as truly, as in the land of Judah, either in our Saviour’s day, or in the days of the Prophet Isaiah.]

Such characters, then, still existing, let us inquire,

  II.      In what light they are viewed by Almighty God—

Our blessed Saviour calls them “hypocrites.” True, they are the last people in the world who suspect themselves of hypocrisy. On the contrary, they account religious persons hypocrites; and conceive themselves to be the only persons whose integrity is clear. But, however high they stand in their own esteem, they are hypocrites in the estimation of the heart-searching God. They are hypocrites,

  1.      In their professions—

[They profess real sanctity; but they possess it not: they have not any one of those qualities of which real sanctity consists. They “have a form of godliness, but are altogether destitute of its power.” If they say, ‘We make no profession of religion,’ I ask. Do you not call yourselves Christians? Do you not demand Christian baptism for your children? And do you not expect Christian burial when you die? Then you do profess yourselves followers of Christ: and while you shew so little love to Christ, and so little resemblance to him, you are downright hypocrites. And if a man were as disloyal to an earthly king as you are to our blessed Lord, and yet profess himself a loyal and devoted subject, you yourselves shall assign to him the designation he would merit, and, in so doing, shall assume it to yourselves.]

  2.      In their aims—

[These persons would have it supposed that they aim at advancing the honour of their God. But, infact, there is nothing further from their thoughts than this. Many seek only to maintain a good character before men: and those who are less actuated by worldly applause, yet think of nothing but satisfying their own minds, and forming for themselves some specious ground for self-complacency and self-dependence. But as God said to the Jews by the Prophet Zechariah, “When ye fasted and mourned, did ye at all fast unto me, even unto me? And when ye did eat, and when ye did drink, did not ye eat for yourselves, and drink for yourselves?” so must it be said to those whom we have before described: they shew, by their very best services, that they have no view beyond themselves: when, if they were really upright before God, they would, “whether they ate or drank, or whatever they did, do all to the glory of Gode.”]

  3.      In the whole of their spirit and conduct—

[They would be thought to possess a Christian spirit: but there are few, if any, in the world more proud, more uncharitable, or more intolerant than they. They hold in contempt those who differ from them, whether they be religious or profane: the godly, as possessing an unfashionable and contemptible religion; and the profane, as destitute of the very appearance of religion. As for those who are living nigh to God in the enjoyment of his presence and in the prospect of his glory, these Pharisaical persons can scarcely endure them. In their sight, all spiritual religion is no other than conceit and vanity and hypocrisy: and those who possess it are deemed “as the filth of the world, and the off-scouring of all things,” and, consequently, as worthy of universal reprobation. In every age of the world the mere formalists have thus persecuted the people of God; and have thus shewn themselves, in the midst of all their pretended zeal for good works, “the children of the devil.”]

  SEE, then, Brethren,

  1.      What need we have to examine our state before God—

[We may be extremely zealous about the impositions and enactments of men, whilst we are adverse to the commands of God: and we may greatly honour God with our lips, whilst our hearts are altogether enmity against him. Then let us judge ourselves by the word of God, and by the examples of the primitive saints: for if in our whole spirit and deportment we be not followers of Christ and of his holy Apostles, whatever we may think of ourselves, we shall never be accepted of our God.

  2.      What need we have to rise above the trammels of a worldly religion—

[We have seen what the religion of carnal professors is: it is no better than hypocrisy; and as such it will be accounted in the last day. Nothing but vital piety will stand the test to which we shall be brought in that day. If, therefore, we be satisfied now with that which satisfies the world, we shall be grievously disappointed. If we will stand before God in the future judgment, “our doctrines” must be such as he has revealed, and our “worship” such as he will approve: for “not he that commendeth himself shall be approved, but he whom the Lord commendeth.”]

MCCCLXXI

THE DAUGHTER OF THE CANAANITESS DISPOSSESSED

  Matt. 15:28.

Jesus answered and said unto her, O woman, great is thy faith; be it unto thee even as thou wilt. And her daughter was made whole from that very hour.

RETIREMENT is necessary for all; especially for those who minister in holy things; but on certain occasions it must be sacrificed to the pressing calls of duty. Jesus had retired to the country near to Tyre and Sidon on purpose that he might enjoy some privacy; but this Canaanitess, having heard of him, went to importune him on behalf of her afflicted daughter: nor was her intrusion, however unseasonable, displeasing to him.

In discoursing on the relief afforded her, we shall notice,

  I.      The disposition and conduct of this distressed heathen—

The commendation which our blessed Lord himself bestowed on her, naturally leads us to a minute investigation of her character. Behold,

  1.      Her love—

[She considered her daughter’s affliction as her own; and, when imploring relief for her, cried, “Have mercy upon ME!” and knowing that there was One able to help, she sought him out with diligence, and applied to him with importunity.

We too, like her, may be deeply affected with the bodily disorders of our children; and may make application to physicians in their behalf. But, though we know the power of Jesus to heal disorders, and the utter inefficacy of all human means without his blessing, how rarely do we spread our wants before HIM in fervent prayer! Yea, when we see the souls of our relatives possessed by Satan, and are assured that none but Jesus can deliver them, we profess perhaps to pity them, but find no disposition to intercede for them at the throne of grace, or, if we occasionally put up a petition for them, we shew by the coldness of our prayers how little regard we have for their eternal interests. Alas! that a heathen woman should have so much greater concern for the bodily welfare of her child, than we feel for the souls of those who are most nearly related to us!]

  2.      Her humility—

[Nothing could express more unfeigned humility than her demeanour did on this occasion. She addressed our Lord in terms of most profound respect, and prostrated herself before him with the deepest reverence: and, when he, by-insinuation at least, compared her to a dog, she, instead of deeming it an insult, acquiesced in the appellation given her, and, with an ingenuity which nothing but the most unfeigned humility could have dictated, turned into a plea the name which seemed to convey nothing but discouragement; “Truth, Lord, I am a dog; yet as the dogs eat of the crumbs that fall from the master’s table, without being considered as robbing the children, so, if thou grant me this one favour, it need not be any diminution of the mercy which thou hast treasured up for the Jews, in comparison of whom I am worthily esteemed a dog.”

Thus should we also conduct ourselves in all our addresses at the throne of grace; our posture should be humble, our spirit contrite, and our acknowledgments full of self-lothing and self-abhorrence.]

  3.      Her faith—

[This, as being the root of all, our Lord more especially commended. Indeed her faith was exceeding great: she beheld him as “the Lord, the Son of David,” the true Messiah. She believed him able to effect a cure, when it far surpassed all human power; yea, she believed that he could effect it at a distance, and by a word only. She was no less persuaded of his willingness to grant her petition; and therefore she persevered in her request in despite of all her discouragements. And, when our Lord declared that her request was granted, she departed with as full a persuasion that her daughter was delivered from the unclean spirit, as if she had seen the change accomplished before her eyes.

What an admirable pattern was she in this respect! It is thus that we also should approach him, not doubting either his ability or willingness to help us; and, when we hear his gracious declarations, we should trust in them with the fullest assurance that they shall be accomplished to us.]

  4.      Her patience—

[When first she besought our Lord, he took no notice of her. When she followed him with her entreaties, insomuch that the disciples, merely to get rid of her, became her advocates, he refused to hear her intercessions, and assigned to them a reason which to them appeared unanswerable. When she still, with increasing humility and fervour, urged her request, she also was repulsed, and that too in terms which might have been interpreted as reproachful and injurious. Now persons in bitter anguish of mind are peculiarly susceptible of neglect, and much more of insult, especially from those of whom they had entertained a high opinion, and from whom they had expected a very different treatment. But, instead of being irritated, she endured all with the meekest submission, and determined to persevere till she should obtain her request.

Thus, when answers to prayers are delayed, we should continue urging our petitions, saying, “I will not let thee go except thou bless me.” Nor should any thing ever induce us to entertain hard thoughts of God, or to murmur at his dispensations towards us, seeing that we deserve nothing at his hands but shame and contempt.]

While we admire the conduct of this woman, let us also contemplate,

  II.      The behaviour of the Lord Jesus towards her—

For some time he seemed to act in a manner unworthy of himself—

[Towards all others he shewed himself kind and condescending, and ready to administer the relief they solicited. Yea, he frequently almost obtruded himself upon the notice of men, and urged them, as it were, to ask for blessings at his hands. Even to the most abandoned of all characters he displayed this readiness to impart mercy; but towards this distressed suppliant he seemed destitute of all sympathy or compassion. He had indeed reasons abundantly sufficient to justify his conduct: he chose to draw forth the grace that was in her heart, and thereby to reprove the indifference of those who called themselves exclusively the children of God. By the delay too he rendered the benefit more acceptable to the woman, and the woman herself a brighter pattern unto us.

In a similar way, and for similar reasons, he sometimes hides his face from us, and turns, as it were, a deaf ear to our complaints; and, if we listened to the dictates of impatience and unbelief, we should be ready to exclaim, “What profit is there that we should call upon him?”]

But at last he answered her most sanguine expectations—

[He who had appeared so regardless of her cry, at last bare testimony to the greatness of her faith. How cheering must his commendations have been to her disconsolate spirit! And how has he shewn to us, that there may be great faith even where we suppose there is little, or perhaps none at all; and that when we account no terms too humiliating whereby to express our vileness, he approves and even admires the graces that we exercise!

With this condescension in his manner of shewing mercy, he manifested the greatest liberality in the favour he conferred: HE MADE HER OWN WISHES THE MEASURE OF HIS GIFTS. Nor will he shew less kindness to us, if we call upon him with our whole hearts. “What will ye that I should do unto you?” is his address to every one of us: and when we have made known our requests, he will say to each, “Be it unto thee even as thou wilt.” With respect to temporal mercies, he will give or withhold as he foresees will be best for us: but in spiritual things he will do for us not only what we ask, but “exceeding abundantly above all that we can ask or think.”]

  We may LEARN from hence, that,

  1.      There is no respect of persons with God—

[No man can say, God will not hear me, because I am not of the number of his elect: for we cannot tell who are, or who are not, the elect of God, any farther than we are enabled to judge by their respective fruits. There is no man of any nation, or any character, who shall not find favour with God, if he seek it earnestly through the Lord Jesus Christ. Let secret things then be left to God; and let all, whether they account themselves dogs or children, seek a portion of that bread which came down from heaven. So shall their souls be liberated from Satan’s yoke, and experience the saving efficacy of the Redeemer’s word.]

  2.      Persevering prayer will and must prevail—

[Never was there an instance wherein the prayer of faith failed of success. It has opened the windows of heaven; and imposed, if we may so speak, restraints upon the Deity himselfe. If we can only wait patiently upon the Lord, he will soon pluck our feet out of the mire, and “put a new song into our mouths, even a thanksgiving unto our God.” Let us then “pray, and not faint.” Let us call upon the Lord, and “give him no rest till he arise” for our helpg. Then shall we assuredly succeed at last, and find, that his answers, however delayed, are vouchsafed in the fittest season, and in the most perfect correspondence with our necessities.]

MCCCLXXII

GREAT MULTITUDES HEALED

  Matt. 15:30, 31.

And great multitudes came unto him, having with them those that were lame, blind, dumb, maimed; and many others, and cast them down at Jesus’ feet; and he healed them; insomuch that the multitude wondered, when they saw the dumb to speak, the maimed to be whole, the lame to walk, and the blind to see: and they glorified the God of Israel.

EVERY miracle which our Lord performed suggests to us some peculiar subjects of profitable meditation. But we shall not now dwell upon any one act, however great or benevolent; our attention at this time will be fixed upon a more than ordinary exertion of omnipotence, the working of miracles in a mass, if we may so speak. We behold Jesus healing great multitudes of persons who laboured under a variety of disorders; which circumstance may very properly lead us to inquire,

  I.      What sensations must this exercise of divine power have excited?

A more interesting spectacle cannot be conceived than that which was exhibited on this occasion. Consider the impression that must have been made,

  1.      On the persons healed—

[It could not fail but that the persons, who had been healed instantly, and without any painful operation, must be deeply affected with the mercy bestowed on them. With what fixedness of attention must the blind, whose eyes had been opened, survey their benefactor! They would feel no disposition to gratify their curiosity by gazing on the wonders of creation: neither the meridian sun, nor the face of nature enlightened by it, would for one moment attract their notice. The restorer of their visual powers would engross their whole minds; nor would they turn their eyes from him for a moment, unless to wipe away the tears of gratitude and joy that would stream as from an overflowing fountain. With what exquisite delight would the deaf listen to the voice of him who had unstopped their ears! with what insatiable avidity would they drink in the sound, while, with the teachableness of little children, they received his gracious instructions! As for the dumb, whose tongues were loosened, they would, by an involuntary and irresistible impulse, fill the air with acclamations and hosannahs, unless that the dread of interrupting the discourses of their Lord should awe them into silence. The lame and maimed (many of whom perhaps had not only their strength renewed, but their limbs, that had suffered amputation, perfectly restored) how would they exult and leap for joy, clapping their hands in ecstasy, and glorifying the author of their mercies! We may be assured of this from what is recorded of the cripple whom Peter healed. Methinks the assembly would be like a choir of ten thousand instruments, whose notes were exceeding various, but all in perfect harmony.]

  2.      On the surrounding multitude—

[The spectators, many of whom were friends and relatives of those that had been healed, doubtless participated in the general joy. Their feelings however were probably less ecstatic, because their own personal interest was not so nearly concerned. But their astonishment at the wonders performed, their satisfaction in the success of their own labours, and their sympathy with those whose maladies had been removed, could not fail of exciting in their minds the most pleasing sensations. When the wife or husband, the parent or child, saw the object of his warmest affections restored to health, and exercising with activity and vigour the faculties that had been renewed, surely he would lift up his eyes to heaven with devoutest gratitude, or prostrate himself upon the ground in profoundest adoration. When, in addition to the mercy his relatives had received, he beheld others in like circumstances with himself, and every moment fresh monuments of mercy rising before his eyes, we may conceive him overwhelmed with the sight and lost in amazement.]

  3.      On Jesus himself—

[Could Jesus be an unconcerned spectator of the bliss he was diffusing? Could he, who wept at the grave of Lazarus, refuse to sympathize with this adoring multitude? It was one of his most common sayings, that it is more blessed to give than to receive; and doubtless he experienced the truth of it on this occasion. Let us then consider the joy excited in the breast of every individual that had been relieved; let us consolidate and compress it, as it were, into one mass; and then we may have some faint conception of what Jesus felt, while he was communicating such abundant happiness. He would not fail to adore, with inexpressible, though perhaps hidden, ardour, his heavenly Father, for making him the channel of so many blessings. But Jesus’ happiness would be widely different from that of those whom he relieved. His would be tempered with pity for their spiritual maladies, of which, alas! they had but little sense; and his praises would be mixed with prayers, that they might flock around him to obtain those richer benefits, of which their present cures were but imperfect emblems.]

Not to indulge mere useless speculations on this exercise of divine power, let us inquire,

  II.      What reflections should it suggest to our minds?

If every separate miracle be replete with instruction to us, much more may this accumulation of miracles afford us matter of useful

  IMPROVEMENT—

  1.      Let us seek healing from the hands of Jesus—

[It may be that our bodies are preserved in the unimpaired use of all their faculties. But are not our souls diseased? Have we no intellectual blindness from which we need deliverance? Do not our tongues need to be loosened, our ears to be unstopped, or our limbs to be invigorated, for the daily performance of our spiritual duties? Surely, if we will examine our hearts, we shall find that the people who thronged to our Lord, were not in a more pitiable condition than ourselves; yea, we are incomparably more miserable than they, because the consequences of our disorders are so much more awful, and our desire for the removal of them is so weak and faint. Let us seek a deep conviction of this truth. Let us, under a sense of our extreme wretchedness, apply to Jesus, and interest our friends and relatives in our behalf. Thus shall the predictions that were literally fulfilled by the miracles before us, receive their true, though mystical, accomplishment in the renovation of our souls.]

  2.      Let us on no account limit the power and grace of Christ—

[The hand which, so easily and with such compassion, dispensed the blessings of health and strength, can surely with the same facility administer to our wants. Our lusts are so inveterate and our habits so deeply rooted, as to destroy the remotest hope of ever rescuing ourselves from their dominion. But the power and compassion of Jesus are the same as ever. The lapse of seventeen hundred years has made no change in him. “His hand is not shortened that it cannot save, nor is his ear heavy that it cannot hear.” Let us then guard against every unworthy, unbelieving thought. Let us be persuaded that he is “able to save us to the very uttermost;” and that “he will cast out none who come unto him.”]

  3.      Let us glorify God with and for all the faculties we possess—

[Our bodily and mental powers are rich mercies from the hand of God, and should be exerted continually in promoting his glory. But, if our eyes have been opened to behold the light of his truth; if our ears have been unstopped, so that we can hear the voice of the good shepherd; if our tongues have been loosed to speak of his name; and if our feet have been strengthened to run the way of his commandments; it becomes us to imitate the multitudes who surrounded him on this occasion. There should not be a cold heart, or an inactive member, throughout this whole assembly. We should all either be filled with admiration of his goodness, or, with ecstatic ardour, render him the tribute of incessant praise. Were we thus occupied, we should enjoy a very heaven upon earth. We cannot conceive a better idea of heaven than if we set before our eyes this adoring multitude. Do we see Jesus encircled by them, every eye fixed on HIM, every tongue sounding ins praises, every soul ascribing all its happiness to his power and grace? What is this but heaven? Let us then resemble them, or rather far outstrip them, in our acclamations, forasmuch as our mercies infinitely exceed those which were enjoyed by them. This will be an improvement as beneficial to ourselves as it will be instructive to others, and honourable to “the God of Israel”—]

MCCCLXXIII

AGAINST FORMALITY AND INDIFFERENCE

  Matt. 16:66.

Then Jesus said unto them, Take heed, and beware of the leaven of the Pharisees and of the Sadducees.

EVERY object around us is capable of affording us much important instruction. Our blessed Lord took occasion from all the common affairs of life, and all the things that presented themselves to his view, to lead his Disciples to the contemplation of heavenly things. It happened that his Disciples had neglected to take with them a proper supply of bread; and consequently that they would be necessitated to procure some on the other side of the lake, whither they were going. In reference to this circumstance he bade them beware of a certain kind of leaven. They, not apprehending his meaning, supposed that his words were to be taken in a literal sense: but our Lord, bringing to their remembrance the miraculous supplies of bread which he had recently and repeatedly afforded them, shewed them, that his caution had a spiritual import, and that it referred, not to bread, but to certain pernicious doctrines, of which they were to beware.

We propose,

  I.      To shew what the caution refers to—

If the characters of the Pharisees and the Sadducees be duly considered, it will appear that our Lord cautioned his Disciples against,

  1.      A formal, hypocritical religion—

[The Pharisees laid a very great stress on forms; and multiplied them, not only beyond what the law of Moses prescribed, but even to the subversion of moral duties. At the same time they were extremely negligent in matters of more importanceb. Amidst their high professions of religion, they sought only the applause of men, and their own temporal advantaged. With respect to real piety, they were not only destitute of it, but adverse to it in the highest degreef. Some few among them indeed were more upright; but in general they were proud, worldly, hypocriticalh.

And what is the religion of the generality amongst ourselves? Do not the greater part of those who appear to respect religion, rest in some outward observances? They attend the public worship; they go to the table of the Lord; they read the Scriptures occasionally, and say their prayers at stated seasons: but their hearts are glued to the world; and they are more anxious to be thought religious than to be so, and to gain the applause of man than to secure the honour that cometh of God.

Whether such a state can be acceptable to God, judge ye.]

  2.      An indifference about all religion—

[The Sadducees were the free-thinkers of the day: they denied the resurrection of the body, and the immortality of the soul; and formed their notions of religion without any just regard to the Holy Scriptures. Whatever was contrary to their preconceived opinions, they ridiculed as enthusiasm. Their lives, as might be expected, were in perfect consistency with their sentiments: they lived, almost as much as the heathen themselves, “without God in the world.”

Behold in them, as in a mirror, the present generation! The rich, the gay, the men of learning and philosophy, are too generally of this description. Though they have never searched the Scriptures for themselves, they are as confident of the truth of their sentiments as they could be, if they had laboured ever so diligently to ascertain the mind of God. They laugh at all serious religion; and represent the hopes and fears, the joys and sorrows of a true Christian, as symptoms of melancholy, and as the offspring of a heated imagination.

Can we wonder that our blessed Lord cautioned his disciples against such a state as this? Or can any of us be too much on our guard against it?]

The propriety of this caution will further appear, while we proceed,

  II.      To assign some reasons for it—

We shall not insist on any reasons that were peculiar to the Apostles; but touch rather on those that are applicable to every age. The caution is necessary at all times:

  1.      Because of our proneness to the evils we are guarded against—

[We need only notice the habits of all around us, from youth to manhood, and from maturity to old age; we shall then see to what every man is by nature inclined. Pleasure beguiles the earlier periods of life, and care corrodes our advanced or declining years. Nor is this peculiar to any time or place. In these respects, human nature is every where, and at all times, the same. Some indeed are more inclined to Pharisaic pride, and others to Sadducean indifference: and it is common to see persons, after a life of dissipation, passing from one to the other of these states. But where do we find those who are of themselves inclined to unreserved piety? Who ever was by nature humble and contrite? Who ever by nature hated all kinds of sin, and delighted in the exercises of vital godliness? Instances of early piety, it is true, may be found: but their piety was the fruit of the Spirit, and not the product of unassisted nature.

Is not this then a reason why the caution should be given? Surely, if all our natural propensities lead to one or other of the evils against which we are cautioned, it becomes us to be on our guard against them: nor can any expressions be too strong to warn us of our danger.]

  2.      Because of the fatal tendency of the evils themselves—

[The nature of “leaven” is to ferment till it has pervaded and changed the whole mass into which it is put. And well may these errors be designated by such a name. We have seen already that the heart of man by nature is impregnated with dispositions adverse to true religion. And how do these dispositions operate? Do they not work incessantly, till they vitiate the whole man? Do they not blind our understanding, and pervert our will, and sensualize our affections, and cause every part of our conduct to savour of ungodliness? Behold also in what manner they operate on those who turn away from the truth! For a season they have felt the influence of a better leaven, the grace of God: but, being drawn aside by temptation, they begin again to yield to their former corruptions: how soon do they lose all their spirituality of mind, and become formal in their devotions, and indifferent at least, if not also adverse, to all which they before esteemed and relished! Whoever has observed the rapid and melancholy change which is often wrought in professors of religion through the influence of this leaven, will see cause enough why every disciple of Christ should be cautioned against it.]

  3.      Because of their ultimate effect—

[What must be the issue of a life spent in Pharisaic pride or Sadducean indifference, it is almost needless to suggest. But surely every man’s own reflection should make him careful how he admits such leaven into his soul, or yields to its malignant influence: for eternal happiness and eternal misery are too important to be trifled with: the very word eternity is sufficient to make every man thoughtful and cautious.]

We will now endeavour,

  III.      To point out the means whereby it may be rendered effectual for our preservation—

Doubtless it is the Spirit of God only that can apply the word to our souls: and therefore we must above all things implore his almighty aid. But it may be useful to suggest some other hints for the carrying into effect the caution in the text.

  1.      Get your souls deeply impressed with the principles of the Gospel—

[The Gospel is “the rod of God’s strength,” wherewith he has wrought the most stupendous miracles(and it is that which he delights to make effectual to our salvation. Indeed there is something in its fundamental principles which is admirably calculated to counteract the influence of this leaven. It declares to us our lost estate; and proposes to us a Saviour, who bought us with his blood. Now who that is duly sensible of his guilt and danger, will yield to indifference? Who that discerns the fulness and excellency of Christ, will rest in any mere forms for his acceptance with God? Who, in short, that beholds the wonders of redeeming love, will harbour that accursed leaven that would rob him of all its benefits? Only let us come to God through Christ, and the love of Christ will constrain us to “purge out,” as far as possible, every atom of “the old leaven.”]

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