Matt. 25:10.

Matt. 25:10.

  2.      Be careful whom you choose as your associates—

[A man will, for the most part, drink into the spirit of his associates. Are they formal and worldly, or infidel and contemptuous? he can scarcely hope to escape the infection: “evil communications will corrupt good manners:” and “a little leaven will leaven the whole lumpo:” If, on the other hand, his companions be living in the fear of God, he will be instructed by their conversation, and edified by their example. The inference from this is clear. We need not to be often warned against exposing ourselves to the influence of a pestilential disorder. Why then should we not beware of the contagion of sin and sinners? Surely in proportion as the soul is of more value than the body, our circumspection in reference to spiritual things should exceed that which we use respecting the things that pertain to the present life. With the apostle then we say, “Come out from among the world, and be separate, and touch not the unclean thing:” and let your associates be, like David’s, “the excellent of the earth, in whom was all his delight.”]

  3.      Endeavour to realize the thoughts of the future judgment—

[In the last day every thing will appear in its proper colours. Vital godliness will then no longer be seen through the medium of prejudice: its light will shine out of obscurity; and its excellence will be universally acknowledged. Then too the Sadducean scoffers and the Pharisaic formalists will find how awfully they have been deluded. “Evil will no more be put for good, nor good for evil;” but the quality of every man’s actions will be infallibly determined, and a suitable recompence will be given to him, either in the joys of heaven or the miseries of hell. What can ever influence us, if such an awful consideration as this fail to put us on our guard? Could we but keep alive in our hearts the expectation of that day, we should determine, through grace, to think and act for ourselves: we should “not follow a multitude to do evil;” but should take a decided part in the cause of Christ: we should not participate “the leaven of error or hypocrisy,” but eat “the unleavened bread of sincerity and truths.]

MCCCLXXIV

PETER’S CONFESSION OF CHRIST REWARDED

  Matt. 16:15–19.

He saith unto them, But whom say ye that I am? And Simon Peter answered and said, Thou art the Christ, the Son of the living God. And Jesus answered and said unto him, Blessed art thou, Simon Bar-Jona: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven. And I say also unto thee, That thou art Peter, and upon this rock I will build my Church; and the gates of hell shall not prevail against it. And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven.

WHILST some are laying an undue stress upon the smaller differences which subsist between Christians, others put all the Christian world together in one indiscriminate mass; conceiving, that those who are one in name, are one also in reality. But both of these parties are wrong; for the differences about Church government, and about some abstruser doctrines of our religion, are of very little signification before God, and ought to be maintained by us with moderation and mutual concessions: whereas those differences which respect our attachment to the Lord Jesus Christ are of infinite importance; they put asunder the various classes of Christians, and either prove or disprove their very title to the name. Our blessed Lord has strongly marked this in a conversation which he held with his Disciples. He asked them, What notions the generality of his professed followers entertained concerning him? To this they replied, that some supposed him to be John the Baptist; others, Elijah; others, Jeremiah, or some other of the ancient prophets risen from the dead. Then he put to them the interrogation in our text, and inquired, Whom they supposed him to be? The answer which Jesus received on this occasion, was quite satisfactory to him, and met with tokens of his most decided approbation. This answer formed the great line of distinction between those who were merely nominal disciples, and those who were so in spirit and in truth.

In our further consideration of this passage we shall notice,

  I.      Peter’s confession of Christ—

On many occasions had the Disciples, either individually or collectively, acknowledged Jesus to be the true Messiah. On one occasion in particular, they affirmed it with a more than ordinary confidenceb. But this confession being so signally noticed by our Lord himself, we shall embrace this opportunity of considering it more fully.

Peter here justly represents the character of Christ:

  1.      His high origin—

[The term “Son of God” was understood by the Jews as of so high an import, that when Jesus claimed that title, he was considered as affecting an equality with Jehovah, and actually “making himself God.” In this sense Peter acknowledged him to be, not a mere man, but infinitely above all created beings, “Emmanuel, God with us,” even “God over all, blessed for evermore.” Peter knew that the Father at his baptism had borne witness to him by an audible voice from heaven: “This is my beloved Son, in whom I am well pleased.” He had even been an eye-witness of such a manifestation of his glory, as had convinced him fully, that he was God; and at the same time he had heard precisely the same testimony to him from heaven, which had been before given at his baptism. The remembrance of this was never effaced from his mind; insomuch that many years afterwards, he referred to it as affording to his mind a demonstration that Christ was possessed of more than human majesty and glory. And on other occasions also we are assured, that his disciples “beheld his glory, the glory as of the only-begotten of the Fathere.” This part of Peter’s confession then must be understood as equivalent to that declaration of another Apostle, that “the Father hath in these last days spoken unto us by his Son, who is the brightness of his glory, and the express image of his person.”]

  2.      His divine mission—

[“Thou art the Christ,” the very person promised from the foundation of the world. Thou art “the Seed of the woman, that is to bruise the serpent’s head;” “the Seed of Abraham, in whom all nations are to be blessed;” “the Shiloh that was to come, before that the sceptre should finally depart from Judah:” “the Son of David, that shall reign over his kingdom for ever and ever.” Thou art He “of whom Moses and the prophets have written” so much, and in whom all that they have written shall be accomplished. It is true, Lord, we have but a very indistinct knowledge of thee at present; but we know enough to be assured, that thou art “the Christ,” the Saviour of the world. This is the full persuasion of us all. As for those persons with whom others would identify thee, they were but thy servants, sent to prepare the world for thy coming: they were as little meteors in their day; but thou art “the bright and morning star,” or rather, “the Sun of righteousness that is arisen upon us, with healing in thy wings.” In thee we recognize both “the root and offspring of David,” “David’s Son and David’s Lord:” in thee we acknowledge that Divine person, of whom God has said, “Thou art my Son; this day have I begotten thee;” and of whom Daniel speaks, as “Messiah, the Prince, who should make reconciliation for iniquity, and bring in everlasting righteousnessi.”]

Though our Lord knew beforehand what Peter’s answer would be, he speaks of it as if surprised, and with peculiar approbation: which leads us to notice,

  II.      The commendation with which it was honoured—

Our Lord declares that no man could have such views of him unless he were taught of God—

[The prejudices of men were so strong in favour of a temporal Messiah, that no man could overcome them, unless he were enabled by the special assistance of God himself. And though the miracles of our Lord appeared to justify his pretensions to that office, yet his low condition in life, and the universal rejection of him by the great and learned, were a stumbling-block which no man of himself was able to remove. If indeed the Scriptures had been carefully examined, and compared with all that was accomplished in Christ, they were even then sufficient to establish the conclusion that Jesus was the Christ. But no man had eyes to see this truth, till the veil was removed from his heart, and his understanding was enlightened by the Spirit of God. And thus it is at this day: we say not, that any man is to expect a new revelation, or to be inspired in the way that the Apostles were; this is not now to be expected by any man, the canon of revelation being completed, and God having made known all that is necessary for our salvation: but “our understandings (like those of the Apostles) must be opened, to understand the Scriptures;” nor till we are taught of God can we ever have that view of Christ which is exhibited in the text. We may, it is true, obtain a speculative view of Christ’s person and office from books and the teaching of men: but a spiritual and practical view of them, none but God himself can give us. We notice in Peter’s confession an acquiescence, an affiance, an exultation in the truths he utters: and that is the view which “flesh and blood cannot reveal unto us, and which can be revealed only by our heavenly Father.” To this Divine agency the Apostles ascribed all their knowledge of Christ; and they unequivocally declare that no human being can derive it from any other source: “No man can say that Jesus is the Lord, but by the Holy Ghostl.”]

He congratulates Peter on the clear knowledge which he possessed—

[Well might our Lord reply, “Blessed art thou, Simon;” for blessed indeed he was, in having such views as these: he was blessed in them, whether we regard them as means of obtaining the Divine favour, or as evidences of having obtained it. On such a knowledge of Christ all his prospects of eternal happiness depended: “Thus to know Christ is life eternal” — — — But, inasmuch as the possession of it evinced that he had been taught of God, it shewed that God had a favour towards him, and had “set him apart for his own” “peculiar treasure:” this very gift was to him a pledge and earnest of future blessings. What then could constitute a man blessed, if this did not? or what can rob a man of blessedness, who is possessed of such views, and such desires? I ask not whether you be living in the enjoyment of temporal honours, or even of necessary comforts: if you resemble Peter, you are blessed, though you should be as poor and destitute as Lazarus himself; “Blessed are your eyes, if they see, and your ears, if they hear,” these glorious, these heavenly truths.]

But we are further called to notice,

  III.      The distinction with which they were rewarded—

What was here spoken to Peter referred primarily, but not exclusively, to him. The other Apostles united with Peter in the confession; and our Lord comprehended them also in the commendation and distinction conferred upon him: yet, inasmuch as Peter had manifested a pre-eminent zeal in so directly and confidently acknowledging Christ, he was honoured in some respects with a peculiar and pre-eminent reward. Our Lord promised him,

  1.      That he should lay the foundation of the Christian Church—

[Christ had before given to Peter the name of [Cephas,] which in the Syriac language is of the same import with “Peter” in the Greek: they both mean, “a Rock.” ‘Now,’ says our Lord, ‘thou hast acknowledged me to be the Christ; and I acknowledge thee to be justly and deservedly named “Peter:” nay, in reference to thy name, I declare that I will build my Church on this confession which thou hast maden; and though the power and policy of hell will be exerted to destroy my Church, they shall never prevail, either against the Church itself, or against any individual that is founded on the truth which thou hast uttered — — — The work is mine; “I will build it:” but the foundation shall be that which is now laid by thee: and as long as thy name shall be known in the world, thou shalt be remembered as a bold champion for the truth, and as having, even at this early period, laid the foundation on which my Church shall stand for ever.’]

  2.      That he should be a principal instrument in establishing and governing the Church—

[Keys were used as an emblem of power; and the person invested with them, had the control and management of the house or state committed to him. Hence of Eliakim, who was to succeed Shebna, the treasurer, in his high office, it is said, “The key of the house of David will I lay upon his shoulder; so he shall open, and none shall shut; and lie shall shut, and none shall open.” And a similar metaphor is used in reference to Christ, to whom the government of the Church is exclusively committedr. ‘Now,’ says our Lord, “I will give unto thee, Peter, the keys of the kingdom of heaven.” We have not the smallest reason to believe that there was any exclusive power given to Peter; (nor, if there had been, is there any mention of its being transferred to the bishops and popes of Rome as his successors:) but there was a most honourable distinction conferred upon him, namely, that of opening the Church both to Jews and Gentiles; the former of which he did on the day of Pentecost; and the latter when, in consequence of repeated visions, he went and preached the Gospel to Cornelius and his company. But besides this, our Lord told him also that “whatever he should bind on earth should be bound in heaven, and whatsoever he should loose on earth, should be loosed in heaven.” Though Peter, in his conduct, was fallible, and actually fell into both sins and errors, yet, as inspired of God to preach and write for the edification of the Church, he was infallible: and his word, whether it related to doctrine or discipline, has been a standard of truth in every age. In this indeed the other disciples are united with him: and to this hour, whatever is declared by them to be lawful or unlawful, to raise men to heaven or to consign them over to perdition, is confirmed and ratified in heaven, and shall be so to all eternity. And if any Church admit or expel members agreeably to their word: such admission or expulsion will be accompanied with a corresponding acceptance or rejection before the throne of God.

Such was the distinction conferred on this favoured servant of the Lord: and in this was fulfilled that universal promise: “Them that honour me I will honour.”]

  From this important subject we may LEARN,

  1.      How to attain the knowledge of Christ—

[Reading and human instruction are good in their place; but they are not of themselves effectual: we must have “the unction of the Holy One that must teach us all things:” or else we shall: after all: continue ignorant of the truth of God. It is “the Spirit alone that can guide us into all truth.” Hence we are directed by Solomon to “lift up our voice for understanding: as well as to search for her as for hid treasures:” and St. Paul prays for the Ephesian Church: “that God would give them the Spirit of wisdom and revelation in the knowledge of Christ: the eyes of their understanding being enlightened.” If therefore we would attain this knowledge: let us not lean to our own understanding: or look to “flesh and blood to reveal it to us:” but pray unto God to “shine into our hearts to give it us.”]

  2.      How to improve it—

[Let us be ready on all proper occasions to “confess Christ before men.” How astonishing is it that any should be ashamed of Christ: ashamed to acknowledge him as their Lord and Saviour! What is there to be ashamed of in loving him: serving him: rejoicing in him? Shall wicked men be so daring as to “glory in their shame:” and shall we be so pusillanimous as to be ashamed of our glory? O let it never be: let us: like Peter: confess Christ; and then: like Peter: we shall be confessed by him: and no sooner shall we say to him: “Thou art Christ: my Lord:” than he will say: ‘Thou art Simon: my servant and my friend.’ Even “before his Father and his holy angels will he acknowledge us” as his, and proclaim us “blessed.”]

  3.      How to secure all the benefits dependent on it—

[Opposition we must expect from earth and hell; but he will be our succour and defence. He has said: that none shall prevail against us; and we have only to plead his promise: and rest confidently on his word. Whom did he ever disappoint? “Who ever trusted in him and was confounded?” Who ever expected the written word to be accomplished, and did not find God true to his engagements? No, verily: what has been bound on earth, has been bound in heaven, and what has been loosed on earth, has been loosed in heaven. “Heaven and earth shall pass away; but not one jot or tittle of his word shall ever fail.” In the midst of all our conflicts then we may begin the Apostle’s triumphant song—and continue it in all our diversified conditions, till we commence “the Song of Moses and of the Lamb” in heaven.]

MCCCLXXV

PETER’S MISTAKEN TENDERNESS REPROVED

  Matt. 16:21–23.

From that time forth began Jesus to shew unto his disciples, how that he must go unto Jerusalem, and suffer many things of the elders, and chief priests, and scribes, and be killed, and be raised again the third dag. Then Peter took him, and began to rebuke him, saying, Be it far from thee, Lord: this shall not be unto thee. But he turned, and said unto Peter, Get thee behind me, Satan: thou art an offence unto me: for thou sarourest not the things that be of God, but those that be of men.

IN nothing is divine wisdom more necessary than in judging what regard is to be had to times and circumstances: for, if we will not exert ourselves till every difficulty is removed, we shall scarcely ever act at all: and, on the other hand, if we precipitately attempt to effect at once all that may appear desirable, we shall often defeat our best intentions. Our blessed Lord intended to reveal himself fully to his Disciples; but he would not do it at first, because they were not able to bear it: and when he had acknowledged himself to them to be the Messiah, he forbade them to divulge it; because he saw, that the knowledge of it would lead the people to proclaim him king, and thereby stir up all the power of the Romans to destroy him. Nor were the Apostles themselves sufficiently instructed yet awhile to represent that truth to others. They still thought of nothing but a temporal Messiah: and therefore, when our Lord began to predict his own sufferings and death, Peter would not hear of any such things; but presumptuously told his Master, that such events neither could, nor should, take place.

  I.      The rebuke which this brought upon him, will be a profitable subject for our consideration—

His offence was certainly heinous—

[Our Lord had now spoken plainly and openly of his approaching death and resurrection. He had done so on purpose to counteract the erroneous expectations of his Disciples, and at the same time to prepare their minds for the approaching events. We grant that such predictions must have staggered them exceedingly, considering what their views and expectations were: but did it become Peter to contradict him, and to declare that such events should never come to pass? He had but that instant before confessed Jesus to be the Christ, the Son of the living God. Why then did he not believe his assertions? Why did he presume to set up his own wisdom against that of his Divine Master? We give him credit indeed for expressing himself with tenderness and affection: but it became him to learn, not to teach; to submit, and not to dictate.]

In the reproof the peculiar enormity of it was pointed out—

[Two things in particular our Lord specified as deserving the severest reprehension. One was, that he was casting a stumbling-block in his Master’s way. Jesus Christ had come from the bosom of his Father to redeem mankind by his own precious blood. But Peter, through false tenderness, would have had him spare himself, and prefer his own personal ease to the salvation of a ruined world: he would have persuaded Jesus to set aside all the counsels of the Father, to violate his own covenant engagements, to rescind all his own gracious purposes, and to leave mankind to perish in their sins, rather than submit to those sufferings which were necessary for the accomplishment of the great scheme of redemption. What could Satan himself wish for more than this? Hence our Lord was filled with indignation against him, and addressed him in the very terms in which he had once addressed the tempter in the wilderness: “Get thee behind me, Satan:” ‘however much I respect thee in general, I regard thee in this matter, not as a friend, but as an adversary: not as an Apostle, but as Satan himself, speaking in and by thee: the tendency of thy speech is to put a stumbling-block in my way: “thou art an offence unto me.” ’

The other tiling which our Lord condemned him for was, that he manifested a carnal and worldly spirit. God expects that his creatures should seek only his glory: and that personal considerations should be of no weight with them in comparison of that. But men prefer their own ease and honour, and are content to glorify God only so far as they can do it consistently with their own temporal comfort. ‘Now,’ says our Lord, ‘you are “not savouring of the things of God, but of those that are of men;” and are wishing me to act upon these low and carnal principles, instead of on those high principles which become my work and office. In this view therefore, as well as in the former, thou deservest no other name than that of “Satan.” It is his great aim to banish from the world that supreme regard for God which men ought universally to feel; and thou, in the advice thou hast given, hast shewn thyself to be under his influence, and hast, to the utmost of thy power, been furthering his designs. I would have thee therefore, and all my other disciples, know that I am greatly displeased with thee on this occasion.’]

Without dwelling longer on the occurrence itself, we shall proceed to observe, that,

  II.      The instruction to be gathered from it is also peculiarly worthy of our attention—

And here there is much that comes home to the business and bosoms of mankind. We may see in this little history,

  1.      How to estimate the love of Christ—

[The sufferings which awaited Jesus were such as no finite creature could have borne: yet when entreated to shun them, he not only refused to listen to the advice, but reproved it with a severity that he never used on any other occasion. ‘What! Spare myself? Avoid the sufferings that are necessary to expiate the guilt of men, and to satisfy the demands of law and justice? How can I leave mankind to perish in their sins? I cannot endure the thought: and I account him who suggests it to me as no better than Satan himself: yes, even the highly favoured Peter appears to me in the light of that malignant fiend, when he would damp the ardour of my love to man, or discourage the execution of my plans for his redemption.’

View the answer in this light, and say, whether his “love was not such as many waters could not quench, neither could floods drown it?” Towards those who inflicted his sufferings we behold nothing but kindness. To the man that betrayed him, “Friend, wherefore art thou come?” To those who came to apprehend him, “Whom seek ye?” To Peter, when denying him with oaths and curses, he spoke not a word, but gave him a look of pity and compassion. To his blood-thirsty murderers he also meekly submitted, praying and apologizing for them: “Father, forgive them, for they know not what they do.” And, after all ranks and orders of men in Jerusalem had satiated their malice in destroying him, he commanded his “Gospel to be preached to all nations, beginning at Jerusalem.” But when he was entreated to avoid those sufferings, his indignation was extreme; nor were any terms too strong to express it. Well indeed might it be said of his love, that “it passeth knowledge.” We admire the firmness with which St. Paul resolved to meet the sufferings that awaited him: but this was nothing in comparison of Christ’s love to us.]

  2.      How to requite his love—

[On this our Lord insisted with peculiar emphasis. In the words following the text it is said, “Then said Jesus unto his disciples, If any man will come after me, let him deny himself,” &c. But another Evangelist informs us, that he called the people to him on this occasion, that they, together with his disciples, might hear what was so highly interesting, so universally obligatory, and so unquestionably right and reasonable. He expatiated on the duties he required of all his followers, and declared, that all who would approve themselves to him, must deny themselves after his example, and be willing to lay down their lives for him. This at first perhaps sounds harsh: but if Jesus laid down his life for us, and was so intent upon it that he resented in the highest degree any suggestion that could be made against it, what does he not deserve at our hands? If he did that for us who were his enemies, what should not we be ready to do for him, our Lord and Saviour? Truly, if we had a thousand lives, we might well sacrifice them all for him — — — Let us not then be ashamed to confess him, or afraid to suffer for him: but let us “follow him without the camp, bearing his reproach,” and “esteem the reproach of Christ greater treasures than all the riches of the world.”]

  3.      How to act towards those who offer us their friendly advice—

[We have before shewn how we are to act when menaced by the avowed enemies of Christ. But how are we to act towards those who profess themselves his friends? I answer, Try their counsel, and examine carefully whether it savour of the things of God or of man. Bring it to the test of Scripture, even though they should be apostles, or even angels, that offer it. That persons in their general habits are pious, is no reason that we should implicitly follow their advice in every thing; for the best of men are fallible, and liable to be biassed by their interests or passions: and if Satan can gain over them to his interests, he will make especial use of them for assaulting the holiest of men. By Eve he assaulted Adam; and Job also by his wife; and our Lord himself by his favourite Apostle, Peter. I say then, Whatever advice be given you, try it by the touchstone of God’s word: if it savour of carnal ease and worldly prudence, beware how you follow it: if, on the contrary, it evidently have the glory of God in view, beware how you reject it. The direction of God himself is, “Try the spirits, whether they are of God:” “To the word and to the testimony; if they speak not according to this word, there is no light in them:” “Prove all things and hold fast that which is good.” We grant that, in many cases, it may not be easy to discern between good and evil: and the affection of the adviser may blind our eyes to the sinfulness of the advice. But if we ourselves are habitually savouring the things of God, we shall have a spiritual discernment, which, like the senses of taste and smell, will enable us to perceive the noxious qualities of things, which in their outward appearance are good and wholesome. But it is the privilege of all to have God himself for their guide: look therefore to him, and “he will direct your paths:” “He will guide you by his counsel, till at last he bring you to glory.”

MCCCLXXVI

THE EXTENT AND IMPORTANCE OF A CHRISTIAN’S DUTY

  Matt. 16:24, 25.

Then said Jesus unto his disciples, If any man will come after me, let him deny himself, and take up his cross, and follow me. For whosoever will save his life shall lose it: and whosoever will lose his life for my sake shall find it.

THE precepts of the Gospel are often considered as harsh and severe; but, if they were duly considered, there is not one of them, which would not appear highly reasonable. Perhaps there is not a stricter precept in the whole Bible than this before us, since it plainly declares, that no man shall ever enter into heaven, who is not willing to renounce every thing in the world, yea, even

his own life, for the sake of Christ. But can we think this too strict, if we observe the time and manner of its delivery? Our Lord had just foretold his own sufferings and death; and had reproved Peter with great severity for attempting to dissuade him from subjecting himself to such miseries: and “then” it was, that he gave this injunction to his followers. In this view we may conceive our Lord as saying, ‘Do I deny myself, and take up my cross, and even surrender up my life, from love to you? then do ye the same in obedience to me; if I do it willingly for your salvation, surely you cannot hesitate to do it for my glory.’

This precept then leads us to point out,

  I.      The extent of a Christian’s duty—

To be Christians indeed, we must enter in at a strait gate, and walk in a narrow way: we must,

  1.      Deny ourselves—

[Since the first introduction of sin into the world men have cast off the love and fear of God, and have subjected themselves to the dominion of self. Instead of conforming themselves to the will of their Maker, and living wholly for his glory, they have made their own will, the prhiciple, and their own honour or interest, the end, of all their actions. Christianity is intended to bring us back to the state from which we are fallen. The very first step towards our restoration is, to “deny self,” and to restore God to the dominion of which we have robbed him. Our inquiries must henceforth be, not, What do I choose? or, What will gratify self? but What does God command? and, What will glorify him? To “put off the old man,” to “mortify the deeds of the body,” to “crucify the flesh with the affections and lusts;” in a word, to deny self in all its actings, is the course, on which every Christian must enter, and which he must resolutely follow to the end of life.]

  2.      Take up our cross—

[Every Christian must of necessity have some cross to bear: for though there will be seasons of comparative rest, when the storms of persecution shall subside, yet, as long as there are any of “the serpent’s seed” on earth, “the seed of the woman” will be treated by them as “the filth of the world, and the off-scouring of all things.” But to this the Christian must submit: he must not expect to be above his Master, but be willing to suffer in conformity to his example. He must not indeed bring trials on himself by his own misconduct: but, if the cross lie in his way, he should not be solicitous to avoid it; but rather should take it up and carry it. Nor, while he is bearing the cross, should he account it a heavy and insupportable load; but should glory in it, and “rejoice that he is counted worthy” to bear it. This too should be the daily habit of his mind. Let us view a malefactor bearing to the place of execution a part of the cross whereon he is shortly to be fixedb, and then we shall see the degraded state in which the Christian must be content to walk in the midst of an ungodly world. If he be regarded with even a shadow of respect, he must consider it as gain, for which he did not stipulate, and which he had no right to look for.]

  3.      Follow Christ—

[While we profess to rely on Christ for our acceptance with God, we must also follow him as our pattern and example. In the whole of our conduct we must endeavour to “walk as he walked.” Though we are not to do in all respects the very things which he did, yet we are to manifest in all things the same spirit and temper. Like him, we must abhor sin even in thought; like him, sit loose to all the things of time and sense; like him devote ourselves entirely to our God. Nor are we to draw back when persecution arises, but still to “follow our Lord without the camp, bearing his reproach.” Yea, if such a death awaited us as our Lord himself endured, we are not to shrink back from it, but to go boldly forward: the language of our hearts must be, “None of these things move me, neither count I my life dear unto me, so that I may finish my course with joy.”]

Doubtless these things are difficult: but we shall not be deterred from duty by any difficulties, if we duly consider,

  II.      The importance of it—

On our faithfulness unto death our eternal salvation depends. It may be that we may be called to die for the sake of Christ—

[In the first ages of Christianity, martyrdom for the truth was common: and, since its establishment in the world, thousands have been called to sacrifice their lives for the sake of Christ. Nor are we to conclude from the rest that we enjoy, that our faith and patience shall never be put to the test. Indeed, there are few, if any, real Christians, who are not on some occasions made to endure the fiery trial, and to approve themselves as pure gold, by sustaining, without loss, the action of the fire. At all events we must in the habit of our minds be “ready, not only to be bound, but even to die at any time, and in any manner, for the name of the Lord Jesus.”]

If, when called to suffer thus, we are found faithful, we shall be unspeakable gainers—

[We are assured, not only in the text, but in many other places, that, “if we suffer with Christ we shall also be glorified together with him;” and, that “our light and momentary afflictions shall work out for us a far more exceeding and eternal weight of glory.” Now what do we lose, when this poor frail life is taken from us? Nothing, but a few days or years of uncertain, and, at the best, painful existence upon earth. But what is our gain, the very instant our spirit has taken its flight? Who can conceive the rapture with which the disembodied soul will enter into the presence of its God? Who can form any idea of its joy, when it shall hear this plaudit from the Saviour’s lips, “Well done, good and faithful servant!” Will any one then think he has endured too much for his Divine Master? Will any one then regret that he had not continued longer in this wretched world, and purchased a temporary ease at the price of eternal glory?]

If on the contrary we decline suffering, our loss will be inconceivably dreadful—

[We are plainly warned that “if we deny Christ, he will deny us;” and that “if we draw back, his soul shall have no pleasure in us.” What then will a man gain by sacrificing his principles to his fears? he will protract the little space allotted for his natural life, and save himself from a few minutes of pain and torture: but he will forfeit all hope of eternal glory, and subject himself to the wrath of an incensed God. It is but a few days at most, before he must resign the life, which he is now so averse to part with: and what will his feelings be when the Saviour of the world shall say, ‘Depart from me, I never knew thee; thou hadst no regard for me; I told thee long since that, if thou wouldst save thy life by denying me, thou shouldst have no part with my faithful followers: these on my right hand “loved not their lives unto death;” but thou wast of “the fearful and unbelieving, and shalt therefore take thy portion in the lake that burneth with fire and brimstone.” ’

Do not these considerations evince the importance of our duty? and should they not stimulate us to perform it in its utmost extent?]

  Amongst the many REFLECTIONS arising from this subject, we may observe,

  1.      How different a thing is Christianity from what is generally supposed!

[It is generally thought that the embracing of certain tenets, with a conformity to some rites connected with them, is sufficient to constitute us real Christians. But religion is a practical thing: it enters into every part of our conduct; and must regulate us in every possible situation. It relaxes not its demands on account of any difficulties we may have to encounter; but provides us strength to surmount them, and a glorious reward when we have overcome. Let this then be fully known; that they, and they only, who, if put to the test, would be willing to die for Christ, are real Christians in the sight of God; and consequently, that they, and they only, will be saved in the day that he shall judge the quick and dead. How insufficient are we for these things; and how earnestly should we seek of God that grace which we stand in need of!]

  2.      How vain are the excuses which men offer for their neglect of duty!

[Every one is ready to urge the difficulties which lie in his way as an excuse for disobedience to the divine commands. But, what if our worldly interests be injured? what if we be called to “resist unto blood?” we must be steadfast, and immoveable. The only question is, Shall we obey God, or man? shall we regard our bodies, or our souls? Excuses serve but to deceive and ruin us. Let us then put them all away; for God cannot be deceived, and will not be mocked.]

  3.      How excellent a directory is here given us even in the most difficult cases!

[We may sometimes find it difficult to discern the path of duty: what then shall we do to avoid error? Let us follow the injunctions here given us. Let us inquire, What would my natural inclinations lead me to; or, what would any unconverted person do in my circumstances? The very reverse of that is the line that I will pursue; for, while I deny myself, I cannot greatly err. Again, What would the Lord Jesus Christ do in my circumstances? That I will do; for I cannot do wrong when I follow him. Such questions as these would tend more to remove our difficulties than all the abstract reasonings that could be brought forward; for, we shall always find, that, an upright heart is the best casuist.]

MCCCLXXVII

THE WORTH OF THE SOUL

  Matt. 16:26.

What is a man profited, if he gain the whole world, and lose his own soul? or what shall a man give in exchange for his soul?

THE precepts of the Gospel oppose our natural inclination. They are also in many respects adverse to our worldly interests. The whole of Christianity is a system of self-denial. Hence none cordially embrace it till they have learned to take eternity into their estimate of present things. Our Lord therefore, having prescribed the line of duty to be regarded by all his followers (ver. 24.) and having urged the observance of it from the consideration of eternity, enforces it yet further by these pointed interrogatories; “What shall it profit,” &c.

In order to elucidate the meaning of the text, we shall,

  I.      Institute a comparison between the things which are here set in competition with each other—

By “the world” we are to understand pleasure, riches, and honour—

This, if considered in itself, is vile—

[It is altogether earthly in its nature. It is utterly unsatisfying in its use. It is short and transitory in its continuance.]

If it be considered as it has been estimated by the best judges, it is worthless—

[Abraham, though opulent, left all to sojourn in a strange land. Moses relinquished the splendour of a court, to participate the lot of God’s peoplec. Solomon, after much experience, declared the world to be mere vanity. St. Paul counted those things as dung, which he once thought his gaine. Christ himself despised the proffered titles of royalty. All true Christians resemble their Master in their contempt of the worldg.]

The “soul,” on the contrary, if considered in itself, is noble—

[It is exalted in its origin, capacious in its powers, eternal in its duration; and it is doomed to everlasting happiness or misery. Already therefore its superior importance abundantly appears.]

Moreover, as estimated by the best judges, it is invaluable—

[Many have thought nothing too much to do or suffer for its welfare. But that which most stamps its value beyond all possible calculation, is, the gift of God’s Son to die for it. Surely God would never have redeemed it at such a price, if it had not been of infinite value in his sight — — —]

Such being the disparity between the value of the world and that of the soul, we are prepared to,

  II.      See the result of the comparison—

We suppose, for argument sake, that a man may possess the whole world. We suppose also that, after having possessed it for a while, he loses his own soul. What in the issue “would he be profited?”

Let us inquire concerning this in general—

[Would carnal enjoyments compensate for the loss of Heaven? Would transient pleasures counterbalance an eternity of glory? Would he have any thing remaining to mitigate his pain? Would a momentary possession of the whole world be so high a gratification, that any reasonable man would be content to lose even his “animal life” for it? How much less could it be a sufficient price for the “soul!”]

Let us inquire also more particularly—

[The questions in the text are strong appeals to our hearts and consciences: they bid defiance, as it were, to all the arts of sophistry. Let the “lover of pleasure” then ask, what sensual gratifications, or vain amusements, will profit him? Let the “lover of this present evil world” ask, what will his honours and preferments profit him? Let the learned ask, what, even learning itself, the most excellent of all human attainments, will profit themn?]

  We conclude with suggesting some interesting subjects of self-examination—

[Which have I more regarded hitherto, the world, or my own soul? — — — Which do I intend in future to prefer? — — — What will be my thoughts respecting them in the day of judgment? — — — What answer shall I make to Christ, when he shall call me to account for despising that, for which he paid so great a price? — — — What would I not gladly give in exchange for my soul, if ever it should be lost through my present neglect? — — — And, if ever my soul should be saved, shall I not then account as dung all which I had lost in order to promote its salvation? — — — If these questions be duly weighed, we shall soon be like-minded with the great Apostle.”]

MCCCLXXVIII

ELIJAH’S ADVENT IN JOHN BAPTIST

  Matt. 17:10–13.

And his Disciples asked him. saying. Why then say the Scribes that Elias must first come? And Jesus answered and said unto them, Elias truly shall first come, and restore all things. But I say unto you, That Elias is come already, and they knew him not, but have done unto him Whatsoever they listed. Likewise shall also the Son of man suffer of them. Then the Disciples understood that he spake unto them of John the Baptist.

IT is desirable that the evidences of our holy religion should be candidly examined, and clearly understood. The three favoured Disciples, Peter, James, and John, had just been admitted to behold a most extraordinary vision of their Lord in a state of transcendent glory, and had received from heaven this direct and audible testimony to his Messiahship, “This is my beloved Son, in whom I am well pleased: hear ye him.” They had seen, also, Moses and Elias on the holy mount with him, both of them in their embodied state, sent from heaven to converse with him on the subject of his future sufferings and glory. Now, it had been foretold that Elias, i. e. Elijah, should come as the forerunner of the Messiah; and an expectation of his arrival at that time very generally prevailed among the Jewish people. Yet the Disciples were forbidden by their Lord to report what they had seen and heard, till all the other things which had been predicted respecting his death and resurrection should have been accomplished. The reasons of this prohibition the disciples could not comprehend; since, in effect, it prevented them from giving to the Jews a very strong testimony to the truth of their Master’s divine mission. Hence they asked of their Lord an explanation of this matter: “Why, then, say the Scribes that Elias must first come,” when we are not at liberty to attest his advent? Here was a real difficulty; and it is felt no less by the Jews at this day than it was at that time; it being with them a very principal objection against the Messiahship of Jesus, that Elias, who was foretold as his harbinger, has never yet arrived.

Let us then consider,

  I.      The difficulty proposed—

Nothing can be more clear than that, if Christ be the Messiah, every prophecy concerning him must be fulfilled—

[St. Peter, affirming that “he and his fellow-Apostles had not followed cunningly-devised fables,” appeals to this very evidence which he and they had been favoured with, when, on Mount Tabor, they were made “eye-witnesses of Christ’s Majesty, and heard from the excellent glory the voice which bare witness to him.” But, aware that they might be suspected of having conspired together to propagate and maintain a falsehood in confirmation of some favourite system of their own, he appeals further to the “more sure word of prophecy,” which never did, nor could, issue from men, (since it was delivered at such distant periods and places as to preclude a possibility of a conspiracy between the persons delivering the predictions,) but which proceeded entirely from the Holy Spirit of God, who, at many distant ages, stirred up and inspired holy men to speak the things which should afterwards, in due season, be brought to pass. And doubtless prophecy, taken in this view, is the strongest of all evidences, that the religion established by it, proceeds from God. On the other hand, if there were so much as a single prophecy unfulfilled, that one failure would be sufficient to subvert all the fabric that was built on ten thousand prophecies; since God cannot but fulfil his own word, “nor can so much as a jot or tittle of it ever fail” of its accomplishment. Hence, when all things relating to our Lord’s death had been fulfilled, except the offering of vinegar to him in his extremity, he said, “I thirst:” and then, after tasting of the vinegar, “he gave up the ghoste.” We may assume it, therefore, as an unquestionable truth, that “the Scripture cannot in any single instance be broken.”]

But, in the instance before us, it seemed to the Apostles, as it does also to the Jews of the present day, that an important prophecy still needed to be accomplished—

[We wonder not that the Apostles were unable to account for the prohibition which they had received, and which seemed to disappoint the reasonable expectations of the Jews. Nor do I wonder that the Jews at this day lay a considerable stress on this, as invalidating the claims of Jesus to the Messiah’s office. I grant them all that they can desire; and willingly concede to them, that if this difficulty cannot be removed, they are justified in rejecting the Lord Jesus, and in looking for a Messiah yet to come.]

But let us, for the removing of this difficulty, attend to,

  The solution given of it—

Our Lord, in reply to his Disciples, acknowledged that Elias was certainly foretold as his harbinger, but affirmed that “he was already come,” in the person of John the Baptist—

[John was born in a preternatural way, of parents who were at an advanced period of life. And the Angel who announced his formation in the womb declared, that “he should turn many of the children of Israel to the Lord their God; and should go before him in the spirit and power of Elias, to turn the hearts of the fathers to (with) the children, and the disobedient to the wisdom of the just; to make ready a people prepared for the Lord.” Now this distinctly applied to John the very prophecy on which the Jews founded their expectation of Elias, and which our blessed Lord declares in my text to have been fulfilled in him.

Again: In John was fulfilled all that Elias was ordained to execute. He bore the most ample testimony to Christ, as “the Son of God,” “in whom all were to believe,” and who by his atoning blood should expiate the sins of the whole world, and by his Spirit transform men into the image of their God, in righteousness and true holiness. Thus he fulfilled the office which God, by the Prophet Malachi, had assigned to the Forerunner of our Lord, “Behold, I send my Messenger, and he shall prepare the way before me;” and thus shewed himself a fit representative of that person whom the same prophet afterwards speaks of under the name and character of Elias.

To this it is objected, and a strong objection it appears, that John, when interrogated by the Priests and Levites whether he was Elias, distinctly declared that he was not; from whence it is said, and with great appearance of reason, that, supposing him to have been Elias, as our Lord affirms him to have been, he, by denying it, betrayed his office, and sanctioned the rejection of his Divine Master: but, as we cannot suppose that so good a man would have acted thus, we must believe what he says, and conclude, of course, that Elias is not yet come.

But it must be remembered, that the Jews expected Elijah the Tishbite to come, and inquired whether John were HE: consequently, John was right in denying himself to be that identical person: and the time for the fuller and more explicit development of this point was not yet arrived, their minds being not yet sufficiently prepared for it; as our Lord afterwards said, “I have many things to say unto you, but ye cannot bear them now.” But at this very time did John fully open his office as the Forerunner spoken of by the Prophet Isaiah; saying, “I am the voice crying in the wilderness: make straight the way of the Lord, as said the Prophet Isaiah.” And, if this declaration of his be compared with the testimonies respecting him by the Prophet Malachip, he will be found to have given the true answer to the inquiry of the priests, and that which alone, at that time, they were able to receive.

If it be still objected, that because neither Elias in person came, nor did John ever bear his name, the prophecy has therefore not been fulfilled; I answer, that to speak of one person under the name of another whom he represents, is not uncommon, either in the Scriptures or in classic authors. Of the Jews, after their return to their own land, God says, “I will set up one Shepherd over them, even my servant David; and I will be their God, and my servant David a prince among them: yet was it never supposed by the Jews that David was to come again in person to reign over them in that day; but only, that their Messiah should come under the name of David, by whom he was typically represented. Let this be conceded, as it must of necessity be; and the whole difficulty is solved at once: and we are prepared for that which we are next to contemplate,]

  III.      The inference to be deduced from it—

We say, then, without fear, that Jesus is the Christ, the Saviour of the world—

[To the testimony of John our Lord himself appealed: but “he had greater witness than that of John, even the works which he wroughts;” and to these he appealed, for the satisfaction of the messengers whom John sent to him, to inquire whether he were the Christ. He acknowledged indeed, that, under existing circumstances, there was some difficulty in receiving John the Baptist as the representative of Elijah: “If ye will receive it, this is Elias which was for to comeu.” But that difficulty being removed, I will bear the same testimony to Christ as this Elias did: “He is the Son of the Living God,” even “Emmanuel, God with us.” “He is that Lamb of God that taketh away the sin of the world:” nor is there a person in the world whose iniquities, though red like crimson, shall not, when washed in his blood, become white as snow” — — — Moreover, if only we believe in him, “he will baptize us with the Holy Ghost and with fire,” even as he did the three thousand on the day of Pentecost. Beloved brethren, think of all that ye can need, for body or for soul, for time or for eternity; and assure yourselves that ye shall find it all in him: for there is “a fulness of it all treasured up in him;” and “out of that fulness shall ye all receive,” according to the utmost extent of your necessities or desires. Nor would I have you discouraged by the reception which this testimony receives from an ungodly world. “John Baptist’s testimony was rejected by the Scribes and Pharisees, who said, He had a devil:” yet was his testimony true. And the wise and mighty of this world may reject our testimony also: yet is it true; and it shall be found true ere long, to the grief and shame of those who reject it, and to the unutterable comfort of all who truly and cordially receive it. Our testimony, in few words, is this; “That God hath given to us eternal life, and this life is in his Son: he that hath the Son hath life, and he that hath, not the Son of God hath not life.” And so far are we from wishing any one to receive it without inquiry, that we challenge inquiry from every living man; and pledge ourselves, that the more the evidences of this blessed truth are examined, the more satisfactory will they be found; and that the more cordially the truth itself is embraced, the more influential will it become, for the comforting and sanctifying and saving of every believing soul.]

MCCCLXXIX

CHRIST PAYING THE TRIBUTE MONEY

  Matt. 17:27.

Notwithstanding, lest we should offend them, go thou to the sea, and cast an hook, and take up the fish that first cometh up; and when thou hast opened his mouth, thou shall find a piece of money: that take and give unto them for me and thee.

THERE was nothing in the whole creation over which our Lord did not exert his sovereign authority. He not only overruled the spirits of men, but caused diseases and devils to flee at his command. The very beasts of the forest, and the fishes of the sea, were subject to his control, and yielded a ready obedience to his will. A most remarkable instance of his power over every living creature occurs in the passage before us. To elucidate it we shall,

  I.      Unfold the circumstances under which he wrought the miracle—

A certain tribute was about to be demanded of him—

[This tribute was half a shekel. It was originally to be paid by every one above the age of twenty, whensoever the people should be numbered. It was called the ransom money, and an atonement for their souls, because it was an acknowledgment to God, that their lives had been justly forfeited, and were spared merely through his sovereign mercy. More was not to be paid by the rich, nor less by the poor, because the lives and the souls of all are of equal value in the sight of God, and there is but one ransom-price for all. It was to be applied to the service of the tabernacle and temple, in which all classes of men were alike interested, and to the due support of which all should contribute]

From this, Jesus had a right to claim an exemption—

[It is usual for kings to exact tribute, not of their own children, but of their subjects, and of the foreigners who trade with them. Now Jesus was the Son of God, and the heir of all things: he therefore was not liable to pay the tax; and this right of exemption he stated to his servant Peter.]

But he waved his claim rather than give offence—

[Just as his claim really was, it was not likely to be acknowledged by the tax-gatherers. If insisted on, it might have given them occasion to represent him as indifferent to the temple service; and it might perhaps have been drawn into a precedent by those who were God’s adopted children. He therefore chose rather to wave his right than by insisting on it to produce contention. He would “not give occasion to those who sought occasion against him,” “nor suffer his good to be evil spoken of.” He would not do even a lawful thing, if it might prove an occasion of offence.]

Not having money wherewith to answer the demand, he was constrained to supply his necessities by a miracle—

[In this miracle he discovered his omniscience. His all-penetrating eye beheld what was passing in the very depths of the sea: He knew that there was a fish, with one particular piece of money in its mouth; that it should be in the precise place where Peter should let down his hook; and that, coming to the hook, it should instantly be caught. What greater proof of omniscience could he give? And what in heaven or earth can be concealed from him, who discovered these things with such infallible certainty?

His omnipotence also was evinced by it. It is not to be conceived that such improbable things should occur, if they had not been accomplished by the secret agency of his overruling providence; nor would he have risked the credit of his divine mission upon so trifling an incident, if he had not foreordained that it should exactly correspond with his predictions. Can any thing then be impossible to him, who could thus overrule the motions of a creature so distant from him, and apparently so independent of him? Surely no miracle whatever could more plainly evince his eternal power and godhead.]

From the miracle thus illustrated we may,

  II.      Found upon it some profitable advice—

  1.      Was the Lord Jesus thus poor? Let us learn contentment with our lot, however poor and afflicted it may be—

[The Lord’s people are often most destitute and afflicted. But shall any one repine at poverty when he reflects on the condition of our blessed Lord? Though he was Lord of all things, yet had he not a place where to lay his head, or a piece of silver to pay his tax. Let all then be satisfied with their lot, however humble. Let us not judge of God’s love to us by the outward dispensations of his providence. Let us remember that, if God be our God, we are rich indeed, however poor our outward circumstances may be. The state of Lazarus was infinitely better than that of his rich ungodly neighbour. The true believer, though visibly he should “have nothing, yet in fact, possesses all things.” In fact, if we look at the state of our blessed Lord, we shall see, that the character most dignified on earth is that of a poor pious man: and he who best sustains it, is most conformed to the image of God’s only dear Son.]

  2.      Did Christ, to avoid giving offence, pay a tax, from which he was exempt? Let us not only pay cheerfully our just dues, but rather wave our strict rights, than, by rigorously insisting on them, give rise to clamour and contention—

[Our Lord submitted cheerfully to all the ordinances both of God and man; nor would he needlessly give offence by rigorously insisting even on his just rights. Alas! how different is the conduct of many who profess themselves his followers! He paid a tax which was not really due, rather than contend about it; whereas they clamour about the taxes which are legally due, and use every mean artifice to evade them. He paid notwithstanding he was constrained to work a miracle in order to gain the money, when he would have violated no law if he had withheld the tribute; while they, without any such urgent necessity, violate the most express commands of God, in refusing to “render to Cæsar the things that are Cæsar’s,” and to “pay tribute to whom tribute is due.” More especially, did he act thus in order “that he might not give offence?” Let us avoid a contentious spirit; and, instead of joining in the clamour which ungodly men are ever raising against their governors, determine ever to be found among them that are “quiet in the land.” We cannot doubt how Christ would conduct himself if he were now living amongst us: let it then be seen that we, all of us, “walk as he walked.”]

  3.      Did he, under the pressure of want, supply the necessities of himself and Peter by a miracle? Let us trust in him for a supply of all our wants in the time of need—

[To what situation can any one be reduced, wherein Christ will not be able to discern and to supply his wants? Are we embarrassed with temporal distresses? The Lord can multiply our barrel of meal, or send us fresh supplies by a raven or a fish; nor though his interposition should be less visible, shall it ever be withheld from those who ask it. He requires indeed that we should be diligent in our lawful calling; and it is usually in this way that he will (as he did on this occasion) send us relief. But the promise is sure to all, That, “if we seek him first, all needful things shall be added unto us.” Are our difficulties of a spiritual nature? He is at no loss to succour and support us. He will surely strengthen us according to our day of trial, and shew himself a present help in the time of need. Let all then trust in him, and say with David, “The Lord is my shepherd, therefore shall I lack nothing.” Let us remember that he has paid our redemption money: he has paid it at no less a price than his own blood. We may be sure, therefore, that he will give his Holy Spirit also to them that ask him, and that to the full extent of all our necessities.]

MCCCLXXX

A LITTLE CHILD

  Matt. 18:1–4.

At the same time came the disciples unto Jesus, saying, Who is the greatest in the kingdom of heaven? And Jesus called a little child unto him, and set him in the midst of them, and said, Verily I say unto you, Except ye be converted, and become as little children, ye shall not enter into the kingdom of heaven. Whosoever therefore shall humble himself as this little child, the same is greatest in the kingdom of heaven.

DISPUTES of any kind among the children of God are most unbecoming their holy character, more especially when they originate in a competition for pre-eminence. Yet such is the depravity of our nature, that we are prone to affect superiority and distinction even after we have seen the vanity of earthly things. The Disciples of Christ, as well from their condition in the world as from the example set before their eyes, seemed least exposed to such a temptation; yet even they repeatedly manifested an ambitious desire of worldly honours. They had been disputing who among them should be the greatest in that earthly kingdom which they supposed their Master was about to establish. Our Lord, knowing all which had passed in their hearts, interrogated them with respect to the subject of their conversation. But they, ashamed of it (as well they might be) held their peace. Finding however that all attempts to conceal it from him were in vain, they referred the matter to his decision. But their disingenuousness sadly appears, in that they propose the question to him only in a general way, as if they had felt no personal interest in it. Our Lord did decide it; but in a way they little expected. He exhibited before their eyes an emblem of true greatness, and shewed them,

  I.      The nature of conversion—

The conversion here spoken of means either a deliverance from that sin of which they were guilty, or a turning from sin in general. Taking it in the more enlarged sense, it imports the becoming like a little child,

  1.      In humility of mind—

[A little child is not filled with notions of his own greatness and self-sufficiency, but feels his dependence on others for support. Happy would it be for us if such were the habit of our minds towards God. But fallen nature is far removed from such a state as this. We universally think of ourselves more highly than we ought to think, and imagine ourselves possessed of whatever is necessary for our salvation. But in conversion our views are greatly changed. We are brought to acknowledge our extreme guilt and helplessness, and are made willing to depend on Christ alone for righteousness and strength.]

  2.      In teachableness of disposition—

[Man in his natural state is as prone to lean to his own understanding as to trust in an arm of flesh. Almost every one thinks he knows his duty; nor do they who confess their need of human instruction, feel any want of the teachings of God’s Spirit. But in this respect also their views are altered as soon as they partake of converting grace. As a little child is sensible of his ignorance, and ready to receive, without gainsaytug, the instructions given him, so the converted person, conscious that he knows nothing as he ought to know, desires to have the eyes of his understanding enlightened. He no longer disputes against the declarations of Scripture, but receives them implicitly, and looks up to God for that spiritual discernment whereby alone he can discover their truth and importance.]

  3.      In indifference to the world—

[The world is the idol which man in his unconverted state adores; its riches and honours are the great objects of his affection and pursuit. In this he is the very reverse of a little child. An infant has no solicitude about earthly distinctions: satisfied with the one object of his desire, he leaves others to contend for power and pre-eminence. Thus it is with the Christian that is truly converted to God. He has one great concern which occupies his mind, one great prize which he is seeking to obtain. Whether he have much or little of this world he judges to be a matter of little consequence. He does indeed covet riches and honour; but it is the honour that cometh of God, and the unsearchable riches of Christ: and excessive cares about earthly honours or wealth he leaves to those who have no inheritance beyond the grave.]

Having shewn his Disciples by this emblematical representation what conversion was, our Lord proceeded to declare,

  II.      The importance of it—

This he suggests in two different points of view:

  1.      Without such conversion no man can be partaker of the kingdom of grace on earth, or the kingdom of glory in heaven—

[Conversion is necessary before we can be truly admitted into the kingdom of grace on earth. We are indeed received into covenant with God in baptism; but it is regeneration that really makes us his children. We can never come to Christ as a Saviour, till we feel our need of him; we cannot learn of him, till we be willing to be taught; nor can we ever glorify him, till we be dead to the things of time and sense. The gate is too strait for us; the way of admission is too humiliating. The laws of his kingdom are such that our carnal minds neither will, nor can, obey them. Nor can we ever partake of his kingdom of glory unless we experience this change. What could we do in heaven even if we were admitted there? We should have no meetness for it, no dispositions suited to the enjoyment of it. The glorified saints all cast their crowns before the feet of Jesus, and prostrate themselves in deep humility, ascribing all their salvation to him. How could we unite with them when we have never deigned to glorify him thus on earth? As for our worldly desires, what should we find to gratify them there? Heaven could be no heaven to us, if our affections were not set on the things that are there, and our employments suited to the exercises of that blessed state.]

  2.      In proportion as we experience such conversion will be our exaltation here and hereafter—

[Our Lord now plainly answers the question put to him. Let any one point out to us the person that most eminently resembles a little child, and we will immediately point out to him the greatest person in the world. It is not worldly grandeur that constitutes a person great, but moral excellence. “The righteous is more excellent than his neighbour,” whatever other advantages his neighbour may possess. Even the ungodly cannot but admire those most, who are most truly humble. At the very time that they revile and persecute them, they reverence them in their hearts, and have a secret wish that they themselves were like them. And the godly invariably admire those most who are the greatest proficients in this grace. The exaltation of such persons hereafter will certainly also be proportionably great. Perhaps there is not one in heaven nearer the throne of God than he, who, when on earth, called himself “less than the least of all saints.” Indeed God has repeatedly assured us that “he who humbleth himself shall be exalted.”]

  We may IMPROVE this subject,

  1.      For conviction—

[How few are there who truly resemble a little child! By the generality such a disposition would be considered as mean, abject, enthusiastic. But let it be remembered that it is absolutely necessary for the salvation of our souls. If a conversion from one particular sin was necessary in order to the salvation of the Apostles, notwithstanding all they had experienced, how much more must conversion be necessary for us, whose sins are so multiplied, and whose attainments are so small! Let us receive this declaration then as from the lips of him who shall judge the world. Let us apply to ourselves that solemn word, YE MUST BE BORN AGAIN. And let us instantly seek that change which is so difficult in its attainment, and so important in its consequences.]

  2.      For instruction in righteousness—

[Have we been renewed in the spirit of our minds? Let us seek to be renewed more and more. The Apostles had forsaken all for Christ, and yet relapsed into the sin of worldliness and ambition. We never can become so childlike but that there may be room for farther advancement. Let the presence then of a little child be always a source of instruction to us. Let parents in particular, and all who have the care of children, learn from them; yea, let them never look upon a child without learning from him what they are to be in the hands of God. Let every one of us observe his simplicity of mind, and unity of desire; and let us regard him as a pattern for imitation. This was the very mind of Christ himself, who, being in the form of God, humbled himself, and took upon him the form of a servant. Let the same mind therefore be in us that was in him. “Seekest thou great things unto thyself? seek them notk:” “Mind not high things, but condescend to low things.” “Whosoever would become the greatest of all, let him make himself the least of all, and the servant of all.”]

MCCCLXXXI

THE SECURITY OF GOD’S CHILDREN

  Matt. 18:14.

It is not the will of your Father which is in heaven that one of these little ones should perish.

OF all the images used in the Holy Scriptures for the representing of the Christian character, that of a little child is perhaps the most just and the most instructive. Its simplicity, its teachableness, its entire dependence on its parents for all things that are needful, render it a fit pattern for our imitation; so that our blessed Lord, when he would shew his Disciples the most exalted of all characters, “took a little child, and set him in the midst of them;” and declared, that the person who most resembled such a child was “the greatest in the kingdom of heaven.” But, whilst the resemblance is to be traced chiefly in the dispositions of the mind, it will be found also in the utter incapacity of a child to protect itself, or to supply its own necessities. The state of God’s children upon earth is one of great danger; insomuch, that they must of necessity perish, if he do not continually exert himself in their behalf. But, helpless as they are, it is the purpose and determination of God that not one of them shall ever perish. In confirmation of this truth, I will endeavour to set before you,

  I.      Their dangers—

All the Lord’s people are exposed to many and great dangers;

  1.      From the corruption of their own hearts—

[They are by nature as depraved as other men, and as liable to commit every species of iniquity — — —]

  2.      From the temptations which beset them on every side—

[They have not a desire, to the gratification of which they will not find incentives, wherever they go — — —]

  3.      From the assaults of their great adversary, the devil—

[He is justly represented as a serpent for subtlety, and as a lion for strength: and his efforts to destroy them are incessant: “As a roaring lion, he goes about seeking whom he may devour.” And who can understand his wiles, or be sufficiently on his guard against his devices? He has all the powers of darkness also confederate with him, for the destruction of the Lord’s people. And who would be able to withstand him, if Almighty God himself did not stand forth for their help? If left to his assaults, not any child of man could ever be saved — — —]

  4.      From the pernicious influence of false brethren—

[To these, especial reference is made in the preceding context. “It must needs be that offences will come:” some dishonouring the Gospel by their unholy lives; and others departing from it altogether. The effect of such examples is pernicious in the extreme: and, inasmuch as they prevail in every age of the Church, every one will be more or less in danger of being drawn to abandon the faith which has been so dishonoured by them.]

But, in our text, we see,

  II.      Their security—

  1.      God regards them as his peculiar property—

[It is this consideration which induces a shepherd to go in search of a sheep that he has lost. If there be only one out of a hundred that goes from the fold, he will search and inquire till he find it. And to this he is stimulated by the consideration that it is his property. Now, God regards his “little ones” in this view. Even the lambs of the flock are not despised by him. “He has loved them with an everlasting love:” “he has chosen them in Christ before the foundation of the world;” and “predestinated them to the adoption of children,” and set them apart to be a peculiar people for himself. Hence he feels a peculiar interest in them, and keeps his eye continually fixed upon them for good. He has given them from all eternity to his dear Son, to be his purchased possession: and they shall therefore be reserved as jewels to adorn his crown.]

  2.      He determines to preserve them even to the end—

[We are not to understand by the words of our text, that God has no ill design towards them; for he entertains not these against any child of man: “He willeth not the death of any sinner, but that all should come to repentance and live.” But, in behalf of “those who believe in Christ” [for this is the description given of his little ones], he has a fixed purpose, that they shall not perish: “He keeps them by his power” for that very end, that they may not fall: and “he will never suffer any one to pluck them out of his hand.”

We must not however imagine that he will keep them without exertions of their own. No: it is by and through their own exertions that God will keep them. The Holy Spirit is said to “help our infirmities;” just as one man helpeth another, by bearing together with him a part of his burthen. And, if we will not exert the powers which God has given us, we shall in vain look for aid on his part. I consider this sentiment as peculiarly important: because many, from an apprehension that God’s promised agency will generate supineness in us, discard altogether the idea that God has undertaken any thing for us. But God has assuredly engaged to “keep the feet of his saints,” and to finish in them the work he has begun: but he will carry this into effect by calling forth our efforts to the uttermost. “His working in us to will and to do of his own good pleasure,” is our encouragement to “work out our own salvation with fear and trembling:” and, if we will not work for ourselves, we give a decided proof that the grace of God is not in us. If, on the other hand, we will “arise and work,” we shall find that “God is with us of a truth,” and that “our labour shall not be in vain in the Lord.”]

  SEE, then,

  1.      What should be our minds towards “the little ones” of Christ’s flock—

[We should “not despise them,” either because they are his, or because they are but weak: still less should we put any obstructions in their way: for “it were better that a millstone were hanged about our neck, and that we were cast into the depth of the sea, than that we should offend one of his little onesh.” We should rather be like-minded with God himself towards them, and afford them every aid in our power — — —]

  2.      How we ourselves maybe of their happy number—

[We have before said, that they are described by our Lord as “believing in him.” If, with a sense of our lost and undone condition, we come to him, and seek acceptance through him, then may we be sure that we are his; especially if our faith approve itself as genuine, by its fruits. “Cleave, therefore, to him with full purpose of heart;” and rest assured that God will “keep you from falling, and present you faultless before the presence of his glory with exceeding joy.”]

MCCCLXXXII

THE EFFICACY OF SOCIAL PRAYER

  Matt. 18:19, 20.

Again I say unto you, That if two of you shall agree on earth as touching any thing that they shall ask, it shall be done for them of my Father which is in heaven. For where two or three are gathered together in my name, there am I in the midst of them.

GOD has mercifully provided for the peace and welfare of his Church, by appointing, that disputes amongst his people shall be referred to arbitrators in the first instance, and, in the failure of that, to the decision of those who bear rule in the Church: and he has engaged to ratify in heaven the sentence which they shall pass on earth. This supposes, indeed, that they who are appointed to judge, are men of real piety and strict integrity; and that they implore from him that wisdom which is profitable to direct and regulate their judgment.

He has also provided for their welfare, by encouraging them, individually and collectively, to spread their wants before him in prayer, assuring them, that they shall never apply to him in vain.

Let us consider,

  I.      The promise here given us—

A gracious answer to our prayers is here promised to us,

  1.      Individually—

[Supposing that two persons, feeling deeply in their own souls their spiritual wants, agree to spread those wants before God in prayer, and to implore help from him; our Lord assures them, that they shall obtain what they ask for, at the hands of a gracious God and Father. True indeed, each person asking for himself, is encouraged to expect from God a supply of all needful blessings: but a particular assurance is given where two persons unite in prayer; because, by the agreement which is entered into between them respecting the blessings they shall ask, there is a more ample acknowledgment of God’s power and grace than is usually found in the petitions of a single individual, and at the same time a more enlarged exercise of faith and hope. Only conceive of them as agreeing respecting the extreme pressure of their wants, and the utter incapacity of any creature to relieve them—then, respecting the condescension and grace of God, who is both able and willing to supply all their need—and, lastly, as encouraging each other to expect from God the fulfilment of all his promises—and you will see immediately what reason there is for them to expect an answer to their united prayers, beyond what there would be to the petitions of a solitary individual.

Of course, the promise here given can relate only to those things which, when bestowed, will promote the best interests of the petitioners, and the honour of Almighty God. But with this only limitation, they may “open their mouths as wide as they will, and God will fill them.”]

  2.      Collectively—

[In the house of God we are to assemble “in the name of Jesus Christ;” that is, in obedience to him as our Lord, and in dependence on him as our Saviour. The whole Church ought, from time to time, to assemble for prayer: but, even if there be only two or three in number, they shall not on that account lose the blessings which they implore. God will honour the ordinances of his own appointment, and confer on his waiting people all the blessings which they stand in need of — — —]

Such is the promise of God to his Church and people: to estimate which aright, we should mark

  II.      The security we have for the performance of it—

The Lord Jesus assigns this as a ground of assurance to the suppliants: “It shall be done for them by my Father which is in heaven: FOR, where two or three are gathered together in my name, there am I in the midst of them.” Now, as the Shechinah, the bright symbol of the Deity, was in the holy of holies, and answers to prayer were obtained by the high-priest from it; so is Jesus ever in his Church, to give an answer of peace to his suppliant and believing people.

It is here supposed, that, whether individually or collectively, the suppliants draw nigh to God “in the name of Jesus Christ”—

[There is no access to God, for any man, but through Him — — — nor any danger of repulse to “any man that comes unto God by him.” God has said, that “not one such person shall ever in any wise be cast out” — — —]

Jesus Christ himself is already there, to secure to his believing people an answer to their prayers—

[He has said, “Lo, I am with you alway, even to the end of the world.” And he is in the midst of them, on purpose to bless themb.” He is expressly empowered by the Father to hear and answer their petitions. He has said, “Whatsoever ye shall ask in my name, THAT WILL I DO, that the Father may be glorified in the Son.” See, then, what security this affords us that our petitions shall be heard. He came down from heaven for us: he assumed our nature, and died for us on the cross: he ascended to heaven to intercede for us: he had all fulness committed to him for us, on purpose that we might receive out of it according to our necessities. When, therefore, he hears us pleading the merit of his blood, and looking to him for the very blessings which he purchased for us, can we suppose that he will cast out our prayer? No: we may assure ourselves, that, as “he is in the midst” of his praying people, no prayer of theirs shall ever go forth in vain. Whether they be many or few, it shall make no difference with him: he will hear, and answer, and do for us “far beyond all that we can either ask or think” — — —]

  SEE, then,

  1.      With what pleasure we should attend the house of God—

[Were it proclaimed abroad, that, at a certain time and place, all who would come should assuredly meet the Lord Jesus Christ, in the very body that he possessed on earth, no church in the universe would be large enough to contain one half of the people who would be assembled together. Yet, what would it be to see him with our bodily eyes, in comparison of seeing him by faith, as we do in his house of prayer? Dear brethren, those who beheld him in the flesh, were not near so highly privileged as you, who “behold the glory of God shining in his face” through every page of his blessed Gospel. O estimate your privileges aright; and you will account the ordinances of the Gospel precious beyond the powers of language to express.]

  2.      What improvement we should make of social converse—

[We should endeavour, not so much to amuse, as to edify our friends. Do but think what is here promised, that “if only two be agreed respecting what they shall ask, they may obtain it by their united supplications.]; I almost wonder that, with our friends, we can find time to talk of any thing but our mutual wants, or to occupy ourselves in any thing but united supplications. At all events, we cannot but see what should be the daily habit of endeared friends, and especially of those who are united in wedded life. Dear brethren, know your privileges, and learn to make such an improvement of them as shall further and secure the eternal welfare of your souls.]

MCCCLXXXIII

THE UNMERCIFUL SERVANT

  Matt. 18:32–35.

Then his lord, after he had called him, said unto him, O thou wicked servant, I forgave thee all that debt, because thou desiredst me: shouldest not thou also have had compassion on thy fellow-servant, even as I had pity on thee? And his lord was wroth, and delivered him to the tormentors, till he should pay all that was due unto him. So likewise shall my heavenly Father do also unto you, if ye from your hearts forgive not every one his brother their trespasses.

MEN in general think themselves sufficiently instructed in morality; but, for the most part, their views of it are very partial and defective. The duty of forgiving injuries is universally acknowledged; but few are aware to what an extent it is required of them. Peter, though a good man, needed much instruction on this head. He thought the limits he assigned to this principle were generous and ample; but our Lord rectified his judgment by an explicit declaration, and pointed out the grounds of his duty in an instructive parable.

From the words before us we are led to consider the extent, the reasonableness, and the necessity, of Christian forgiveness:

  I.      The extent—

[It does not forbid the execution of human laws, since magistrates are appointed of God on purpose to enforce them: nor does it prohibit the just exercise of authority in parents or masters. But it must extend to all offences, however numerous, however heinous — — — And proceed from a heart wholly divested of malice or resentmentc — — — We need not indeed restore to our favour one who continues unworthy of it; or forbear to punish him while he continues to merit our displeasure. But we must pity the offender while we punish the offence; and seek, in inflicting punishment, both his and the public good. We must feel towards him as an affectionate parent towards an offending child. We must feel disposed to pray for him, and to cover, rather than expose, his faultsf; and we must earnestly desire to behold in him such a disposition, as may open a way to perfect reconciliation with him.]

  II.      The reasonableness—

[Every man owes to God a debt that exceeds all calculation — — — Nor can the debt which any fellow-creature owes to us, bear any proportion to that which we owe to God. Yet we all hope to obtain of God a free remission and forgiveness; yea, provided we believe in Christ, our debt is already cancelled. Should not then a sense of mercy received, incline us to shew mercy? Should we “take a fellow-servant by the throat,” when the great Lord of all has spared us? Should we rigorously exact a few pence, when we have received a remission of ten thousand talents? It would be base indeed not to act towards an offending brother, as God has acted towards us, when we were enemies and rebels.]

  III.      The necessity—

[There is an intimate connexion between the exercise of God’s mercy to us, and ours to others. Though our forgiving of others cannot merit forgiveness from God, yet it will certainly be followed by it. On the other hand, an unmerciful disposition towards others will be the certain means of excluding us from God’s favour. It will cut us off from the enjoyment of the mercy we seemed to have obtained. In uttering the Lord’s prayer, we shall even seal our own condemnationl. Let us then, if we desire to find mercy in the day of judgment, forgive others, as we hope to be forgiven.]

  Let us LEARN from hence,

  1.      How to obtain forgiveness for our own offences—

[We must not merely ask for patience in hopes of discharging our own debt: we must rather acknowledge our inability to pay one single mite; and implore at God’s hands a free and complete forgiveness. We must not however conclude from the parable, that there is no need of the mediation of Christ: it is through HIM alone that we can derive any blessings from God; but we must ask for mercy as a gift, instead of attempting to make any compensation for our own iniquities.]

  2.      How to obtain a forgiving temper towards others—

[If we know not what we ourselves merit at God’s hands, we shall be ready to think much of any injuries which we receive from others; but if once we become sensible of the greatness of our debt to God, and of the obligations he has laid us under by the free offers of his mercy, we shall feel no difficulty in exercising forbearance and forgiveness. Resentment cannot long dwell in the bosom of one who has tasted redeeming love. Let it then be our study to obtain a thorough knowledge of our own depravity, and to imitate the longsuffering, which we ourselves so richly experience.]

MCCCLXXXIV

THE LABOURERS

  Matt. 20:6, 7.

And about the eleventh hour he went out, and found others standing idle, and saith unto them, Why stand ye here all the day idle? They say unto him, Because no man hath hired us. He saith unto them, Go ye also into the vineyard; and whatsoever is right, that shall ye receive.

THERE is a manifest sovereignty observable in the dispensations of God’s grace to man. His ways are often unsearchable to us, and even extremely contrary to our natural expectations. Moral persons are often left to perish in their sins, while the most immoral have been made illustrious monuments of divine mercy. And the richest rewards have in many instances been bestowed on those, who, according to human apprehensions, appeared the least likely to receive them. A moral and exemplary youth had deliberately renounced all hopes of an interest in Christ, that he might retain his worldly possessions. Our Lord, in his improvement of this event, declared that many, who, like him, seemed to he first in respect to spiritual advantages, would prove last in respect to the benefit derived from them. But none have any right to murmur against God, seeing that he may dispense his blessings as he will. To illustrate this truth our Lord delivered the parable before us.

The part of it just read, suggests to us many important observations:

  I.      The Gospel provides for men a daily and laborious employment—

We need not speak of a Christian’s work in general. We shall confine ourselves to the figure of a labourer in a vineyard—

[A labourer must first clear his ground from briers and noxious weeds; he must then dig up the earth, and endeavour to fertilize it with manure. After that he must carefully select his plants, and put them into the ground; he has then to water them, and to prune the luxuriant branches; and finally, he must keep up the fences that nothing enter to destroy theme. If the Christian’s duties accord not with his in respect of order, yet they are the same in substance; he must root out of his soul all earthly, sensual, and devilish affections. If his open gross sins be not mortified, no heavenly plant can grow within him; he must dig deep into the recesses of his heart, and not be satisfied with a slight and superficial work. Without much meditation, and diligent self-examination, he can never know the desperate wickedness and deceitfulness of his own heart; nor must he expect fruit from the unimproved energy of the natural soil. He must get his soul ameliorated and enriched with the grace of God; he must apply to his Lord for plants of heavenly growth: above all he must be careful to possess “THE PLANT OF RENOWN.” Without this, no other valuable plant will ever thriveg; with this, humility, meekness, love, &c. will spring up, and flourish. Nor must he forget to water these plants with his prayers and tears. However fruitful he be, he will find reason enough to weep for his unfruitfulness; he will also find many luxuriant branches which require to be pruned. Lastly, he must remember that his adversary will be glad to spoil his labour; he must therefore fence every good desire with constant watchfulness. This, it must be confessed, is a difficult and laborious task. It cannot be performed without much diligence and self-denial: but he who prescribes the duty will assist us to perform iti: and, as it is fit, he informs us of our work before he hires us into his service.]

Had the Gospel its full effect upon us, it would lead us to fulfil these duties as cheerfully as Adam wrought in cultivating the garden of Eden.

  II.      However long we may have been idle hitherto, it now calls us to begin our labour—

The parable in its primary sense relates to the Jews and Gentiles—

[The patriarchs, together with Moses, the prophets, John Baptist, and Christ himself, had sought in their successive ages to engage the Jews in their proper work. Thus the Jews had been called, as it were, at the third, sixth, and ninth hours. The Gentiles, who had hitherto been overlooked, were now to be invited at the eleventh hour.]

But it may also be applied to individuals of every description—

[The occasion on which it was spoken relates equally to all; and persons of different ages or circumstances may fitly represent the different hours. Some, like Samuel and Timothy, enter into the service of their God in very early lifel: happy indeed are they; and thankful should they be for the grace that inclined their hearts. Others have attained a considerable age before they begin their appointed work. What reason have they to bless God for having subdued their reluctant spirits! But many are now arrived at “the eleventh hour.” All who are far advanced in life are certainly of this description; they too, who are weak and sickly, are probably drawing to the close of their day: yea, there may be some whose day of grace is nearly terminated, while they are yet in full vigour both of body and mind. Surely all such persons may well conceive themselves to be addressed in the text.]

To us then is the invitation of the Gospel now sent—

[The Saviour’s voice to every one of us is, “Go into my vineyard.” He justly expostulates with us, “Why stand ye here all the day idle?” Nor can any of us offer that excuse that might be justly urged by the Gentiles. We have received numberless calls to enter into the service of our God. If we delay therefore any longer we shall be utterly without excuse. We know indeed that they, who dislike God’s service, will find pleas enough for declining itn. But have we provided an excuse that will be accepted in the day of judgment? If so, we may go on securely in our career of sin: but if not, let us not, by hardening our hearts, provoke God finally to exclude us. It is in vain to urge, that we are incapable of performing the work assigned us. To the weakest person upon earth God will assuredly fulfil that promisep—If indeed we attempt to serve him in our own strength, we must expect to fail; nor, if we only engage occasionally in his work, can we hope to succeed. Every intermission renders our task so much the more difficult. A vineyard long neglected will afford more trouble to the labourer; but if we regularly persevere in duty, our labour will be light and easy. Let us then be thankful that the invitation is sent us at this late hour; and let the account once given of the Jews now be realized amongst usr—]

That this invitation may not be slighted as others have been, we observe,

  III.      To every one that will labour in earnest, the Gospel promises a suitable reward—

We must not suppose that the same reward will be given to all persons—

[The Jews had borne the burthen of the ceremonial law; and the Gentiles, though delivered from that yoke, are made fully equal with them. This is the circumstance referred to in the parable, and which so offended the Jews. But to us there will be given a recompence according to our workst. Not that the reward will be bestowed for any merit that is in us. The happiness of heaven will be altogether the gift of God for Christ’s sakex: nevertheless God of his infinite goodness will reward us in proportion to our labour.]

To every one will be given “whatsoever is right,” and equitable—

[If none shall have room to boast, so none shall have reason to repine. The lowest degrees of happiness shall infinitely exceed any thing we could claim. Every vessel too shall be full; though all have not the same dimensions. The word of God is pledged that not the smallest service shall be unrewarded. We may rest assured therefore that we shall find his promise truea.]

  ADDRESS—

  1.      To loiterers—

[What readiness would you not shew if a great earthly recompence were tendered you! And will you draw back when all the glory of heaven is offered you? Would the devils and damned spirits regard the overtures of mercy as you have done? O think, how soon “the night is coming in which no man can work!” Think, how awful will be the doom of the wicked and slothful servant! and instantly begin the Lord’s work, that you may at last receive his wages.]

  2.      To labourers—

[Ye serve the best of masters, and have the most honourable of all employments. Doubtless ye see but too much reason to lament your unprofitableness. But God is not extreme to mark what is omitted or done amiss. If ye really make it “your meat to do his will,” be of good cheer; the evening, when your labours will end, is fast approaching: then shall you be called into the presence of your Lord and Master; nor shall the least or most unworthy of you all be overlooked by him. Be not weary then of well-doing, for you shall all reap in due season. To every one of you shall those delightful words be addressedc—]

MCCCLXXXV

CHILDREN VINDICATED

             Matt. 21:16.

Have ye never read, Out of the mouth of babes and sucklings thou hast perfected praise?

THE wisdom of our Lord was very conspicuous in the answers he returned to cavilers. He was thoroughly conversant with every part of the sacred writings; and to them he appealed on every occasion. In his conflicts with Satan, he invariably had recourse to them: and when assaulted by men, he fought with no weapon which was not brought from that divine arsenalb: and every passage which he adduced was as an arrow from a well-directed bow. This is well exemplified in the words before us.

Our Lord had just driven the traders and moneychangers out of the temple; and had healed multitudes of persons, who flocked around him for a cure. The children that were present, being struck with wonder both at his authority and benevolence, surrounded him with acclamations and hosannahs, and welcomed him as the Messiah promised to their nation. The chief priests and scribes, on the contrary, were filled with indignation; and remonstrated with our Lord, for suffering them to express such sentiments in his hearing: “Hearest thou what these say?” ‘It is a disgrace to thee to be pleased with the acclamations of weak, silly children; or of an ignorant and infatuated mob.’ Yes, these, who should have been the foremost to encourage early piety, were the very first to repress it. But our Lord repelled their objection by an unanswerable appeal to Scripture: “Have ye never read, Out of the mouth of babes and sucklings thou hast perfected praise?”

Now, from these words I shall take occasion to shew,

  I.      That the Scriptures are the standard by which every thing must be tried—

[By them must all our sentiments be formed, and all our conduct regulated. The Apostles continually, in support of their doctrines, refer to them. It is a frequent expression of St. Paul, “But what saith the Scripture?” And to that must our appeal also be made, on every occasion. Then, if our views or actions be blamed, we have at least a rule whereby they may be judged: and if they be in accordance with that rule, we need feel no concern, even though they be condemned by the whole world. There are in the Christian system, and in the Christian life too, many things which, by an ungodly world, are accounted foolishness; and we must expect that those things will be disapproved in us. But, when blamed on account of those things, we should mildly reply, ‘Have ye never read such or such declarations in Holy Writ? You think my views of man’s fall are too gloomy: but have ye never read, “The carnal mind is enmity with God?” You think that I carry my religious zeal too far: but have you never read, “The love of Christ constraineth us to live to Him who died for us, and rose again?” ’ Thus always bring both yourselves and others to the Scriptures, as the only test of truth: for so hath God directed us: “To the word and to the testimony: if men speak not according to this word, it is because there is no light in them.”]

In this way you will be able to shew,

  II.      That devotion, by whomsoever condemned, will be found conformable to that standard—

[The hosannahs of the children were most probably regarded as the effusions of weak and uninformed minds. And this is the construction which is still put on the conduct of those who endeavour to exalt the Saviour, and who are, on this account, derided as enthusiasts. But look into the Scripture, and see the state of David’s mind. Can any one read the Psalms, and not wish to be in the same frame of mind with him, when he said, “Bless the Lord, O my soul: and all that is within me bless his holy name?” In the New Testament it is written, “Rejoice in the Lord always; and again I say, Rejoice.” In fact, there should not be an hour in the day, in which our souls should not be tuned for praise. And though we are not called to express our admiration and love in the same public manner as the children in the temple were, there should be in us the same disposition; yes, and in our secret chamber, too, the same exercise of it as we have seen in them. Nor, if a public testimony of our love to the Saviour be called for, should we be either ashamed or afraid to give it. It is by praise that God is glorified. In heaven, the saints and angels have no other employment: and it is our privilege, and duty too, to begin our heaven upon earth.]

For your comfort, also, will you find,

  III.      That the weaker the instruments by whom his glory is advanced, the more is God glorified—

[We should have been ready to think that the praises of the Chief Priests would have been more to the honour of our blessed Lord: and at this time we are apt to imagine that the services of the rich and learned more exalt God than those of the poor and ignorant. But the very reverse of this is more consistent with truth. For, if the wise and noble were most forward to honour the Saviour, we should impute their conduct to natural principles: we should conclude that reason and education were the chief means of their conversion. But, when we see babes and sucklings well instructed in the things that are hid from the wise and prudent, we are constrained to ascribe the effect to grace alone. Let none, therefore, think that they are incapable of glorifying God; or that “God will despise the day of small things:” for the prayer of the Publican and the mite of the widow were more acceptable to God than many longer prayers and richer offerings: and if only we “serve God with what we have, it shall be accepted of him.” Four times does God tell his poorer worshippers to serve him with “such as they can get.” In truth, “the weaker we are in ourselves, the more is his strength perfected in our weaknessk.”]

  APPLICATION—

  1.      Let parents labour to bring their children to Christ—

[Parents are apt to neglect their children, under an idea that their minds are not sufficiently expanded to receive divine knowledge. But we read of many who were sanctified from their earliest infancy: and the instance before us is sufficient to encourage our most laborious exertionsm — — — Happy the parents of such children as those! and happy the children whose earliest years are thus devoted to the Lord! Let religious parents, in particular, look to it, that they spare no pains in instructing their children, and praying both with them and for them: for so has God commanded: and they have his promise, that in due season he will prosper their effortso.]

  2.      Let us, who are instructed in the Gospel, abound in praises to our blessed Lord—

[Those children had to oppose the example and authority of the Priests; and, of course, were very imperfectly acquainted with the character of our Lord and Saviour: yet they praised and adored him with all their power. But we see Jesus as our incarnate God: we know the true end of his death as an atonement for our sins: we behold him risen, and exalted to the right hand of God, and ever living to make intercession for us. We, too, are urged by all possible motives to serve and glorify him. How culpable, then, shall we be, if we neglect to honour him! and how will those children rise up in judgment against us, to condemn us, if we do not glorify him before the whole world! I call on all of you, then, to get your minds impressed with the glory and excellency of your Saviour; and from henceforth, both in public and in private, to adore and magnify him with your most grateful acclamations.]

MCCCLXXXVI

THE FIG-TREE CURSED

  Matt. 21:18–22.

Now in the morning as he returned into the city, he hungered. And when he saw a fig-tree in the way, he came to it, and found nothing thereon, but leaves only, and said unto it, Let no fruit grow on thee henceforward for ever. And presently the fig-tree withered away. And when the disciples saw it, they marvelled, saying, How soon is the fig-tree withered away! Jesus answered and said unto them, Verily I say unto you, If ye have faith, and doubt not, ye shall not only do this which is done to the fig-tree, but also, if ye shall say unto this mountain, Be thou removed, and be thou cast into the sea, it shall be done. And all things, whatsoever ye shall ask in prayer, believing, ye shall receive.

THE miracles wrought by our Lord were, for the most part, very different from those which had been performed by the great legislator of the Jews. Those by which Moses confirmed his divine mission were mostly awful and calamitous; but those wrought in vindication of our Lord’s authority, were all mild and benevolent, suited to the dispensation which he was sent to introduce. This, which we have now before us, may seem an exception. Yet the injury done (if we may so speak) was small, since the tree was already barren; and the miracle, if it had been duly attended to, might have saved thousands from both temporal and everlasting destruction. We shall,

  I.      Explain the miracle—

There is some difficulty with respect to the literal meaning of a part of this narration—

[The miracle, as related by St. Matthew, is easy to be understood; but St. Mark mentions, that “the time of figs was not yet.” This has given occasion to infidels to represent our Lord as looking for figs at a season when, according to the Evangelist’s own confession, there was no probability of finding any. But “the time of figs” refers to the time of gathering them; and as that time was not yet fully come, there was every reason to expect that the whole crop was yet upon the tree. The fruit of a fig-tree grows at least as early as the leaves; and therefore, as the foliage was luxuriant, there was ground to hope that the fruit also was abundant. This accounts in an easy manner for the disappointment experienced by our Lord; and shews how weak and frivolous are the objections urged by infidels against the truth of our holy religion.]

Respecting the prophetical meaning of the miracle all are agreed—

[The Jews had enjoyed every advantage of care and culture; yet they constantly disappointed the expectations of their God. They professed themselves indeed to be his peculiar people; but they brought forth no fruit that was suited to that relation. Now therefore God had determined to abandon them to judicial impenitence, and utter desolation. The speedy effect, which followed from our Lord’s denunciation against the fig-tree, intimated the near approach both of the spiritual and temporal judgments which were coming on the Jews. And the event answered the prediction. It was but four days before they filled up the measure of their iniquities by crucifying the Lord of glory; and but forty years before the temple and city were finally destroyed. Thus was the fig-tree made a warning to the Jewish nation; and a salutary emblem would it have been, if they had regarded it as they ought.]

Having explained all which is necessary to a just understanding of the miracle, we shall,

  II.      Consider the declarations founded upon it—

The former of these relates to his own more immediate disciples—

[Being now soon to leave the world, our Lord was studious to support and comfort his disciples. And the surprise which they expressed at the speedy destruction of the fig-tree, too clearly manifested their low thoughts of his power, and consequently their need of having their faith in him increased. On this account, as it should seem, he made a less obvious improvement of the miracle than he might otherwise have done; and turned that into a ground of comfort, which would more naturally have afforded an occasion of solemn admonition. The disciples, like himself, were to work miracles in confirmation of their word; and greater works than this were to be performed by them. He tells them therefore to exercise faith in God, and to proceed to the performing of the greatest miracles with the most assured confidence, that the effects predicted by them should instantly and infallibly be produced. Thus he prepared them for their future ministrations, and encouraged them to rely on the invisible agency of an Almighty God.]

The latter may be understood in reference to the Church at large—

[This indeed, like the former, may be taken in a limited sense: but it may also be applied to the great body of believers. It accords with many other passages that confessedly relate to all. And what encouragement does it, in this view, afford us! We need never despond on account of any difficulties. Not even mountains of guilt and corruption should cause us to say, There is no hope. The prayer of faith shall bring Omnipotence to our aid. Nor is there any thing promised in the sacred oracles which shall not be given to the believing suppliant. The same almighty power that blasted the fig-tree, shall blast our enemies, and cause, if need be, the very mountains to start from their bases, and be buried in the sea.]

  From hence we may LEARN,

  1.      The danger of a fruitless profession—

[God expects his people to be fruitful in good works. Nor will he acknowledge us as his if we disappoint his expectations. Let us not then be satisfied with the fairest leaves of profession, without bringing forth the fruits of righteousness to his praise and glory. Jesus is assuredly coming soon to inspect us all. He hungers, as it were, after our good fruits. Let us then study to bring forth such, that “our Beloved may come into his garden and eat with pleasure.” And let us dread lest we provoke him to make our sin our punishment, and lest, being “filled with our own ways,” our “nakedness appear unto all.”]

  2.      The true source of all our fruitfulness—

[Jesus, in cursing the fig-tree, had nothing to do but to withhold his blessing from it; and instantly it was withered both in root and branch. Its power even to bring forth leaves had been derived from him. Thus, if his Spirit be taken from us, we shall become “twice dead, plucked up by the roots.” To him then we must give the glory of all the good that we have been enabled to do; for, “of him has our fruit been foundh,” and “by his grace alone we are what we are.” “We have nothing which we have not received.” And to him must we look for strength to fulfil his will in future; for, “All our fresh springs are in him.”]

  3.      What exalted thoughts we should entertain of Christ’s power—

[This was the peculiar improvement which our Lord himself made of his miracle. And alas! what need have we to be continually reminded on this subject! At every fresh difficulty we are ready to be discouraged, as though He were not able to deliver. And doubtless our unbelief often prevents him from exhibiting his wonders to our view. Has he not said that, If we believe, we shall see the glory of Godl? Let us then be “strong in faith, giving glory to God.” Let us never limit the power and grace of Christ, but with unskaken affiance follow the direction he has given us, “Look unto me and be ye saved, all the ends of the earth, for I am God, and beside me there is none else.”]

MCCCLXXXVII

THE TWO SONS

  Matt. 21:28–31.

But what think ye? A certain man had two sons: and he came to the first, and said, Son, go work to-day in my vineyard. He answered and said, I will not; but afterwards he repented, and went. And he came to the second, and said likewise. And he answered and said, I go, Sir: and went not. Whether of them twain did the will of his father? They say unto him, The first. Jesus said unto them, Verily I say unto you, that the publicans and harlots go into the kingdom of God before you.

INVETERATE prejudice is scarcely ever to be overcome by the plainest arguments. There is no action, however praiseworthy, which it will not condemn; nor any reasoning, however conclusive, which it will not obstinately resist. The best way to conquer it is by secret and indirect attacks. This method our Lord frequently adopted, when every other had been tried in vain. The Pharisees, unconvinced by all our Lord’s miracles, demanded by what authority he had presumed to purge the temple. Our Lord offered to satisfy their demand, if they would first inform him from whence John had derived his authority to administer baptism. They, aware of the drift of his question, and that in replying to it they must condemn themselves, declined giving him any direct answer. Our Lord, seeing their perverseness, changed his mode of dealing with them, and drew from them an involuntary acknowledgment of their guilt, by means of a less obvious, but well-adjusted, parable.

In opening the parable we shall,

  I.      Compare the conduct of the two sons—

The first of them represented the state of those to whom John had preached—

[His father ordered him to “go and work in his vineyard.” This command he peremptorily refused to comply with; but, on further consideration, “repented” of his misconduct, “and went.” Thus many of the Baptist’s hearers were of an abandoned character: they, by their lives, had shewed an utter contempt for the will of God; but they were soon brought to a sense of their undone condition: they thankfully embraced the mercy which that faithful preacher announced to them, and submitted to his baptism in token of their unfeigned contrition.]

The second represented the Pharisees whom our Lord was addressing—

[He promised a ready and unreserved obedience to his father’s will, but never truly engaged in executing the work assigned him. Thus the Pharisees professed much reverence and respect for God: they wished to be thought his dutiful and obedient children, but they would not really devote themselves to his service: what might suit their own inclination and redound to their own credit, they would do; but they would not enter into the vineyard which he required them to cultivate; they would not submit to the humiliating doctrines which John had preached, nor accept that salvation which was offered them by Christ himself—]

Both of them are just emblems of many living characters—

[There are many who have lived in the violation of all God’s commands: the constant language of their hearts has been that of rebellion against him: but, by the grace of God, they have been convinced of their sin; they have deeply bewailed all their former iniquities; they have sought for mercy through the sacrifice of the Lord Jesus, and have shewn the truth of their repentance by the renovation of their lives. Others there are, who have been sober and moral in their conduct: they profess to respect all the commands of their heavenly Father: but they rest in “the form, while destitute of the power of godliness;” they neglect the duties of “repentance towards God, and faith in the Lord Jesus;” they will not be prevailed on to look to “Christ for all their righteousness and strength;” in short, “they are whole, and see no need of a physician:” hence, though amiable in themselves, they are “enemies of the cross of Christ.”]

On a comparison of the two, the latter appears decidedly the better character—

[The former manifested indeed at first the greatest impiety, and might justly have been dismissed for ever from his father’s house: but his subsequent repentance altogether altered his character; and his obedience arising from it proved him to have attained a becoming sense of his duty. On the other hand, the latter was “an hypocrite in heart:” his fair promises only added to the guilt of his disobedience, and his continued violation of them constituted him a most worthless character. Our Lord referred it to the Pharisees themselves to decide their comparative merits; they instantly gave their testimony in favour of the former: nor could prejudice itself withhold its assent in so clear a case.]

Having determined this point, we shall proceed, in imitation of our Lord, to,

  II.      Make some observations resulting from that comparison—

The Pharisees did not immediately see for what end our Lord put to them that question—

  But, by their answer to that, many important TRUTHS are established:

  1.      It is not always the most specious character that is most likely to go to heaven—

[Far be it from us to plead for wickedness of any kind. It is certainly better to be moral and sober, than immoral and profane. It is better to be a decent Pharisee than to be numbered with “publicans and harlots:” but it is no less certain that moral persons are apt to pride themselves in their virtue; they cannot endure to be told that they deserve the Divine displeasure; and, that they must be as much indebted to divine grace as the very vilest of mankind; they think they may place some dependence at least on their own works; nor will they submit to the painful necessity of making “Christ their all.” But more notorious sinners are more easily convinced of sin; they see at once that they can have no righteousness of their own; and, when humbled for their iniquities, gladly embrace the Gospel salvation. Thus it was with the different hearers of John the Baptist; and thus it was in the apostolic, and all succeeding agesd. Let us then endeavour to bear in mind that caution of Solomon—and thankfully accept mercy on the terms offered to us in the Gospel—.]

  2.      The characters of men will not be determined by their words, but by their actions—

[In some sense indeed, it is true, that “by our words we shall be condemned or justified:” but God will not be deceived by any fair promises or transient intentions. We may say, ‘I go, Sir;’ but he will inquire, whether we really go; nor will he regard our professions of love and service, if in works we deny him. It is the penitent and obedient, not the hypocritical and deceitful, son, that he will accept. Let none then rest in confessions of faith or promises of obedience. Let every one inquire, ‘Am I NOW working for God in his appointed way?’ Let us not ask, ‘Am I doing as much as others?’ but ‘What do I more than others? Am I more humble, more meek, more dead to the world, more exercised in spiritual things, &c.?’ This is the test by which God will judge us in the last day. Let us then try ourselves by this rule, that we may know our true character; nor let us think ourselves right because we once appeared earnest in doing the Lord’s will. Let us remember the plain declarations of God concerning us; and let us expect reward or punishment according to the verdict of his word and of our own conscienceh.]

  3.      The most daring rebel, if he truly repent, shall be accepted of God—

[This is a most delightful and encouraging truth to a sincere penitent. It is ascertained beyond a doubt from the parable before us: it has been exemplified in numberless, and authentic, instances: and it shall be realized at this hour to those who truly desire it. However open, heinous, or deliberate our offences have been, they shall be forgiven. The vineyard is yet open, and the command of God is, Go work in it. Let publicans and harlots hear the voice of our common Father: let them be assured, that their past iniquities shall be no more remembered; and that every thing they do for God shall be accepted of him. If only they believe in Christ, and engage in his service, they need not fear. While unbelieving Pharisees shall be cast out, they shall find favour in God’s sight. O that these blessed tidings may be welcomed as they deserve to be! Let not any say, TO-MORROW I will regard my Father’s command. His voice to every one is, Go, work TODAY in my vineyard. None of us can tell what may be on the morrow. Let none then presume to defer this necessary work. God himself most solemnly cautions us against delay. To every one of you therefore do we address the Apostle’s exhortationn—and we pray God that ye may not only say, Lord, Lord! but do his will.]

MCCCLXXXVIII

THE MARRIAGE FEAST

  Matt. 22:2, 3.

The kingdom of heaven is like unto a certain king, which made a marriage for his son, and sent forth his servants to call them that were bidden to the wedding: and they would not come.

INSTRUCTION and reproof generally irritate those who will not be reformed; but ministers must “speak plainly, whether men will hear or forbear.” They must present the same truths in various shapes, if by any means they may win the souls of their hearers; nor should they be intimidated even by the most imminent dangers. Jesus had spoken a parable that greatly offended the Pharisees: they even sought to take away his life on account of it: but he still persisted in his benevolent labours for their good, and repeated the same offensive truths in the parable before us. In the parable he compares the kingdom of heaven, or the Gospel dispensation, to a king who made a marriage for his son, and sent his servants to invite guests to the marriage-feast. This king was Jehovah: the wedding was between the Lord Jesus Christ, God’s only-begotten Son, and his spouse the Church: and the feast instituted in honour of it, contained all the blessings of grace and glory. The Prophets and Apostles were sent forth in Jehovah’s name to invite all the Jews to a participation of this feast: but their message was despised and their persons injured; so that God would now cease any more to call the Jews, and would send forth his invitations to the Gentiles, whom he would receive with all imaginable kindness, whilst he left the Jews to eat the bitter fruit of their folly.

Now, as we are the favoured people to whom these invitations are sent, I will more distinctly open to you the parable in its different parts, and then execute the commission which is here assigned me.

The union of Christ with his Church is often spoken of in the Scriptures under the figure of a marriage—

[By nature we are in the most deplorable condition. But he of his own sovereign grace sets his heart upon us, and prepares us for himself, and unites us to himself in the closest bonds. The espousals take place now in this worldb; the consummation will be in the world to come.]

In honour of this marriage God institutes a feast—

[But who shall declare how rich this feast is? Truly it is a feast worthy of God, the God of heaven, to provide, and worthy of his most favoured creatures to partake of in the heavenly world. Already, whatever can conduce to the enlightening of the mind, the rectifying of the will, the purifying of the affections, the strengthening, establishing, and comforting of the soul, is dispensed to us as a foretaste of that divine banquet. The love of the Father, the grace of our Lord Jesus Christ, and the fellowship of the Holy Ghost, are imparted to us in the richest abundance. Wine and strong meat are ministered to adults, and milk to the new-born babes, insomuch that there is not a person in the universe who may not find that very food which he most affects, and which his necessities more particularly require.]

And now are his servants sent forth to invite us all—

[As Prophets and Apostles were sent forth in former ages so are ministers appointed now to this very service, to call to the wedding all who have a wish to come; saying, “Whosoever will, let him come and take of the water of life freely.” This, brethren, has been my happy office, which I have most gladly performed from the first instant that I came amongst you. I have not set forth the Gospel as a work to be performed, or a labour to be sustained, but as a feast to be enjoyed, “a feast of fat things full of marrow, of wines on the lees well refined,” “to satiate every weary soul, and to replenish, and exhilarate every sorrowful soule.” In calling you to be guests, we require of you no pre-requisites of goodness and worthiness for the meriting of this distinction: it is offered even to the very chief of sinners, provided they be willing to accept of mercy and all the other blessings of salvation as the free gift of God in Christ Jesus. All is offered to you freely “without money and without price.”]

But what reception has our message met with in the midst of you?

[Some, I am happy to say, have accepted the invitation, and are already partaking of the feast — — — But the generality amongst you have acted, as those in former days, who “made light of” the proffered mercy, and “went to their farm and merchandize” as an employment better suited to their taste. Some, like the Jews in former ages, have evil-entreated the servants of the Lord. Others, who have treated the messengers with more respect, have yet shewn the same indifference to the message, satisfying themselves with vain excuses, which nevertheless they must know can never satisfy their God — — — Almost all desire to put off the day of their intercourse with the heavenly Bridegroom, as though it were rather an evil to be dreaded, than a feast to be enjoyed. If the listening to our invitation would suffice, they would be contented to go thus far on the Sabbath-day: but if they must come to Christ and sit down with him at the wedding-feast, they desire to postpone it to some more convenient season, when the cares and pleasures of life shall have lost all their attraction.]

And what must be the issue of such conduct?

[Those who have reviled and persecuted the servants of the Most High, will meet with a suitable recompence at his hands. And those who have “made light of” their labour, will never be admitted “so much as to taste of this supperi.” It is a fact that they who come not now to this feast, know nothing of God’s pardoning love, nothing of the comforts of the Holy Ghost. They are utter strangers to all spiritual joy. They think all experience of heavenly communications, all manifestations of God’s love, and all foretastes of his glory, to be no better than the dreams of a heated imagination. What hope then can they have that they shall possess all the fulness of these blessings in the eternal world? In their present condition they have no capacity for the enjoyment of the heavenly feast, even if they were admitted to it. But they never can be admitted, nor to all eternity shall they ever “so much as taste” what the favoured guests shall feed upon in the presence of their God.]

But let me once more endeavour to execute my commission—

[Once more in the name of Almighty God I invite you, brethren, to come to the wedding-feast. And O, think who it is that invites you. It is God, and not man: the voice, though the voice of a feeble worm like yourselves, is as truly God’s, as if it came in thunder, or in audible sounds from heaven. And will you turn a deaf ear to him? to him who needs not you, and who invites you only that he may make you a partaker of his own blessedness and glory? Think also to what a feast you are called. In comparison of that, all that this world can give is but as the husks that the swine eat of — — — Think yet further, how vain all your excuses are. What have you to do that can be put in competition with the seeking and securing the salvation of the soul? — — — Think too how bitter your regrets will soon be. Soon you will behold the company that is set down at the marriage supper: but you will behold them at an unapproachable distance: and these reflections will then irresistibly force themselves upon your mind: ‘There I also might have been a happy guest, if only I would have accepted the invitations given me, and obeyed the call of Almighty God: but here am I, banished from the Saviour’s presence, and without a drop of water to cool my tongue. O! wretch that I am! I in vain look to rocks and mountains to fall upon me: they cannot perform for me that friendly office; they cannot hide me from the wrath of my offended God.’ Lastly, Think how painful must be both your state and mine in the day when I shall give up my account of my present labours. To save your souls alive is now the one object for which I minister, and for which I live. And in that day I must give an account of my ministry. But O! what an account will it be? ‘Did you deliver my message to them? Did you invite them to the wedding-feast? Did you press and urge them as it became you? Did you warn them of the consequences of declining my invitation?’ What answers must I give? I can say nothing which will not evince your guilt, and aggravate your condemnation. The Lord grant that such may never be the issue of my labours; but that I may have you all as “my joy and crown of rejoicing in that day!”]

MCCCLXXXIX

THE SIN OF MAKING LIGHT OF CHRIST

             Matt. 22:5.

But they made light of it.

WE are apt to condemn the Jews as blind and obstinate, because they rejected Christ in spite of the clearest evidence in his favour. But we ourselves are more guilty than they, because we enjoy much greater advantages for understanding the Gospel than they did, and yet are as regardless of it as they were.

Our blessed Lord illustrated their conduct by a marriage-feast, to which they who were invited refused to come. The same invitation is sent to us; and we, no less than they, “make light of it.”

To bring home a conviction of this upon our minds, we shall shew,

  I.      What are the blessings which we are invited to partake of—

God is here represented as having made a marriage for his Son—

[The figure of a marriage union is often used to represent the connexion that subsists between Christ and his Church. He is the bridegroom, and the Church is his brideb. And the connexion is then formed, when the Church gives up herself to Christ as her head and Lord, and by faith becomes so united to him as to be one flesh, or, to speak more properly, “one spirit with himd.”—]

The feast prepared on the occasion contains all the blessings of grace and glory—

[There is nothing that can nourish or delight the soul, which God has not prepared for the bride on her union with Christ. She instantly becomes related to him, and is considered in all things as his daughter, an object of his affections, and a partaker of his inheritance. Let any one inquire, What is there that my soul can desire in time or eternity? and he shall find it all set before him, that he may freely and richly enjoy it—]

To a participation of this feast we are sent to invite you—

[In one view, they to whom we are sent, are the bride; but in another view, they are the guests. The commission God has given to his servants is, to “go out into the highways and hedges, and to bring in as many as they can find.” To you therefore we come, declaring that no unworthiness on your part shall exclude you, provided you put on the wedding garment, which the Master of the feast has prepared for you. Accept the invitation; and all the blessings of salvation shall be yours. Pardon, peace, strength, and whatever else can comfort the weary, and support the weak, shall become the daily, the everlasting food of your souls.]

To evince how much our message is disregarded, we proceed to shew,

  II.      Who are they that make light of the invitation—

Among the numberless classes that might be mentioned, two only shall be selected:

  1.      They who satisfy themselves with excuses for declining it—

[The persons mentioned in the context, excused themselves on account of their “farms or merchandize.” But their pleas, however satisfactory in their own eyes, were not admitted by God. On the contrary, he declared them to be “unworthy ever to taste of his supper.” Now what excuses has any man more urgent than these? And if these were of no avail in their case, what right have we to think, that the plea of worldly business will be admitted in our favour? If the prosecuting of our worldly business were really incompatible with the enjoyment of God, there can be no doubt which we ought to prefer. He was “a wise merchant, who having found a pearl of great price, sold all that he had and bought it.” But our duties to God and to the world are by no means irreconcileable with each other: and therefore the resting in such vain excuses shews, that we make light of the salvation offered us.]

  2.      They who do not accept it with all thankfulness—

[Blessings, like those set before us in the Gospel, ought to be regarded as of the first importance. Indifference towards them is a positive contempt of them. If a slave, whom we had ransomed at a great price, and to whom we offered liberty, and affluence, and honour, should express no gratitude, no joy on the occasion, should we not think that he “made light of” our proffered kindness? But what bondage is so dreadful as that in which we are held by sin and Satan? or what liberty is like that of God’s children? or what comparison is there between the riches and honours of this world, and those which are imparted to us on our union with Christ? If then our joy and gratitude excited by the Gospel salvation, be not in some measure proportioned to its value and importance, we cannot but be considered as making light of it.]

Nor will this be thought a venial matter, if we duly consider,

  III.      The folly and sinfulness of their conduct—

But what words can sufficiently express this? for they make light of,

  1.      That which is of the greatest possible value—

[Estimate the blessings of salvation either positively by the price paid for them, or comparatively by weighing them, as it were, in a balance against all other things, and then see what it is that they despise. Only consider, that every one of those blessings was bought with blood, with the blood of God’s co-equal, co-eternal Son, a price infinitely exceeding ten thousand worlds. Is there no guilt, no folly in disregarding things of such inestimable value? Bring into competition with them all that the world can give; and it will be found lighter than dust upon the balance, yea, “altogether lighter than vanity itself.” Well therefore does the Apostle put that unanswerable question, “How shall ye escape, if ye neglect so great salvation?”]

  2.      That without which they can never be happy—

[The creature, at best, is but “a broken cistern:” in vain shall any one go to it for solid happiness. “There is not, there cannot be, any true peace to the wickedh.” Let any man try to make himself happy, while the guilt of all his sins continues to lie upon him, and he is in awful suspense about his eternal state; he may be thoughtless as a child, or stupid as a beast; but he cannot be happy. And if this be the case in the midst of all his gaiety, what will be his situation in a dying hour? At all events, supposing him ever so happy in life and in death, how will he feel himself on his first entrance into the invisible world? Will he who made light of the marriage-feast on earth, sit down with boldness at the “marriage supper of the Lamb in heaven?” Will all those employments to which he was averse in this world, be at once his joy and delight, as soon as he passes into the world above? If he disregarded earthly things, he would have reason on his side; because he might be happy in God, even though he were destitute of every thing else: but to hope for happiness without God is a desperate delusion; and consequently, to make light of the invitations of the Gospel is nothing less than madness itself.]

  3.      That which they are sure to value, when it will be gone beyond recovery—

[Here men are of very different sentiments; some accounting godliness the one thing needful, and others despising it as enthusiasm and needless singularity. But in the eternal world there is no such diversity of opinion: the saints in glory are fully confirmed in the judgment they had formed on earth; and the wicked in hell are fully convinced of their error; the one know by their enjoyments how good it was to obey the heavenly call; and the other know by their sufferings, what “a fearful thing it is to fall into the hands of the living God.” What then is it but madness to make light of that, which we are so sure to value when there remains to us no longer any possibility of attaining it?

Let due weight be given to these considerations, and we shall need nothing more to convince us either of the folly or sinfulness of slighting the invitations of the Gospel.]

  APPLICATION—

[It is to be feared that, after all, many will persist in their infatuated conduct: but we would at least make one more effort to reclaim them; and beg of God to render his word effectual to their conversion.

Know then that the marriage supper is now prepared; and we, as God’s servants, come in his name to invite you to it. We invite you all: the rich, the poor; the old, the young; the moral, the immoral. We announce to you, that all things are ready. Are ye then not ready? If ye say, “We have not a suitable garment;” we declare to you, that the Master of the feast has provided garments for all his guests; and that ye need only be clothed with the unspotted robe of Christ’s righteousness, and ye shall instantly be acceptable in the sight of God. Put away then your excuses: receive thankfully the invitation sent you: and begin to feast upon those spiritual provisions that shall nourish your souls unto life eternal.]

MCCCXC

THE WEDDING GARMENT

  Matt. 22:11–13.

And when the king came in to see the guests, he saw there a man which had not on a wedding garment: and he said unto him, Friend, how camest thou in hither, not having a wedding-garment? And he was speechless. Then said the king to the servants, Bind him hand and foot, and take him away, and cast him into outer darkness; there shall be weeping and gnashing of teeth.

THERE has ever been a diversity of characters in the Church of God. This, though much to be lamented, cannot be avoided. The very zeal which animates the ministers of the Gospel, has a tendency to produce this effect. Their charity prompts them to hope well of those who appear in earnest; and to admit to their communion all who “witness a good confession.” Thus it was that “the wedding (in the parable) was furnished with guests;” but he who searcheth the hearts will distinguish the hypocrites from others, and will deal with men according to their real characters.

This being intimated in the text, we shall endeavour to shew,

  I.      What we are to understand by the wedding garment—

The wedding-feast is intended to represent the blessings of the Gospel. The garment suited to the occasion must therefore import a meetness to partake of those blessings. In this view we may understand “the wedding-garment” as formed in part of the righteousness of Christ—

[Christ, by his own obedience unto death, wrought out a righteousness which is given “unto all, and put upon all, them that believe.” This is the only righteousness whereby any man can be justified before Godb. St. Paul himself could find acceptance in no other. It is in this that all the glorified saints are clothedd: in fact, it constitutes their title to heaven: and it is in this that all the saints on earth are clothed, preparatory to their ascending to heavenf. Hence the devout songs of those who have attained this gift: “I will greatly rejoice in the Lord, my soul shall be joyful in the Lord: for he hath clothed me with the garments of salvation, he hath covered me with the robe of righteousness, as a bridegroom decketh himself with ornaments, and as a bride adorneth herself with her jewels.”]

But beyond all doubt it is chiefly formed of our own inherent righteousness—

[Moral qualities are often represented under the figure of a garment. By them chiefly we “put on the Lord Jesus Christ.” And they beyond all question form the garment which renders us acceptable guests at the wedding feast in heavenk. In fact, it is holiness alone that constitutes our meetness for heaven; and makes us “worthy” to partake of all the felicity and glory of that blessed place. I speak not of worthiness in a way of merit: that no man can have: but, in a way of fitness and suitableness, every man must have it: nor without it can any soul ever enter into the Divine presence.]

We must however be careful not to confound these two ideas—

[The righteousness of Christ is necessary to justify us before God: our own inward personal righteousness is necessary to make us meet for glory. We must not separate them; for they cannot exist apart; neither, on the other hand, may we confound them: they must each be used for their respective ends. To disregard inherent righteousness would be downright antinomianism: on the other hand, to blend it in any degree with the righteousness of Christ for our justification before God, would be self-righteousness, and would make void the whole Gospel. Food and raiment are equally necessary for our existence: but each has its proper office: neither can supply the lack of the other. So it is with imputed and inherent righteousness: neither can be dispensed with, nor can either occupy the other’s place. To be accepted of God we must put on the righteousness of Christ; and to enjoy his presence, we must “put on the new man, which, after God, is created in righteousness and true holiness.”]

Such then being the wedding-garment, I proceed to shew,

  II.      The importance of it to every child of man—

A person habited in mean apparel would not be suffered to continue at the wedding-feast of an earthly monarch: much less shall guilty and polluted souls sit down at the marriage supper of the Lamb in heaven—

[The king, in the parable, was filled with indignation at the intrusion of the unworthy guest. He ordered him to be bound hand and foot, and cast into outer darkness. This fitly represents the vengeance that will be inflicted on all such intruders. They may come in for a while and join themselves to the Lord’s people; but when the King himself shall see the guests, he will fix his eyes on them: he will cast them out from the place they had so presumptuously occupied. They shall never dwell in the mansions of light and glory above; but take their portion in the regions of darkness and despair, and there bewail for ever their irremediable delusions.]

Nor will their punishment in any respect exceed their guilt—

[The intruder, in the parable, could make no reply to the king’s address. He knew that he had disregarded the offer of a wedding garment; and presumptuously supposed that his own was good enough for the occasion. Thus he had poured contempt on the liberality and kindness of the king; and was therefore compelled by his own conscience to acknowledge the justice of the sentence passed upon him. Who then amongst us shall expect to imitate him with impunity? To us has our Lord repeatedly offered a wedding garment. Us has he often counselled to receive his robe of righteousness. We have been invited to go to him for the influences of his Spirit. Shall we then expect admission into heaven if we reject his offers? Or shall we accuse him of severity if he cast us headlong into hell? Surely if we rest in any thing short of justification by his blood and renovation by his Spirit, we shall stand self-condemned for ever.]

  IMPROVEMENT—

  1.      For conviction—

[As Christians we profess to have accepted the Saviour’s invitation; and to feast at his table here as an earnest of that richer feast above. But have we indeed received Christ as our righteousness? Are we also renewed by his Spirit in our inward manx? We may easily deceive those who minister to us here below; but “the King, who will come in to see the guests,” can never be deceived. However specious a garb we may have prepared for ourselves, he will easily distinguish it from that which he has given to his people. Nor would he fail to discover the hypocrite, even if there were only one to be found in his whole Church. Surely then it becomes us to guard against self-deception. We may now obtain from him a meetness to feast with his chosen; but if we persist in our delusion, we shall find him inexorably severe.]

  2.      For consolation—

[Some perhaps are troubled on account of their past presumption; especially, that they have unworthily communicated at the Lord’s table. Well indeed may such guilt fill them with compunction; but, however presumptuously we have acted in past times, we have no reason to despond. A wedding garment is now offered to all who see their need of it. Though we were of the poorest or vilest of mankind, it should not be withheld from us: nor, however many guests may come, will there be any deficiency of raiment for them all. Let all then accept the free invitation of the Gospel, and thankfully put on the garment which the Master of the feast has prepared for them. Thus, though unworthy in themselves, they shall be accounted worthy through Christ, and shall sit down for ever at the marriage feast in heaven.]

MCCCXCI

AN INQUIRY INTO OUR VIEWS OF CHRIST

  Matt. 22:41, 42.

While the Pharisees were gathered together, Jesus asked them, saying, What think ye of Christ?

THEY who are prejudiced against the Gospel, are ever studious to ensnare the preachers of it with captious, or, as they think, unanswerable questions. To such cavillers we should answer warily, and with meekness of wisdom: nor will it be unuseful, on some occasions, to propose to them in return some question, which shall lead their thoughts into a better channel. Our blessed Lord adopted this method after he had been successively interrogated by Pharisees, Sadducees, and Scribes. He returned to each a satisfactory answer, and silenced them at last by proposing to them a difficulty, which, with all their boasted wisdom, they were unable to solve.

Certainly the difficulty of reconciling these two characters of the Messiah was great: yet, if the Pharisees had been duly attentive to all the prophetic representations of the Messiah, they would have known, that there was to be in him an union of the most opposite states, of life and death, of sufferings and glory; and that, consequently, the humble state of Christ, at which they took offence, was no reason at all for their disbelieving his divine mission. To shew them this, was the precise object of our blessed Lord in the question he put to them; and, in accordance with that design, I will shew,

  I.      That the discordancies of Scripture are no bar to our believing in Christ—

There are, no doubt, in Scripture, very discordant representations of the Messiah—

[Of his person: he was to be the root, and yet the offspring of David, a little child, and yet the mighty God — — — Of his reception in the world: he was to be an object of universal contempt and abhorrence; and yet to be universally admired and adored. Of his end: he was to die an accursed death, and yet to live for ever and ever — — — But the Pharisees noticed only those passages of Scripture which flattered their pride, and raised their expectations of temporal grandeur; and therefore they were “offended” at Jesus, whose condition in the world was poor and mean, and, as they thought, irreconcileable with the office which he professed to bear.]

Yet were these discordancies no just reason for their rejecting of Christ—

[In fact, if these discordancies had not been found in him, he could not have been the Messiah predicted in the Scriptures. Their union therefore in him was rather a reason why the people should believe in him; since it fulfilled every part of the inspired records, and gave to him a claim, which no other person ever did, or could, possess. The miracles which he wrought were such a demonstrative proof of his divine mission as no reasonable being could withstand. And these miracles, taken in connexion with the strict accomplishment of so many, and so apparently opposite, predictions, left no room for doubt on any rational and candid mind, that Jesus was indeed the Christ, the Saviour of the world.]

But my text leads me further to shew,

  II.      That the union of these discordancies in Christ Jesus is the very foundation of all our hopes—

If he had not been man, he could not have lived and died for us; as the Apostle says; “He was made lower than the angels for the suffering of death, that he by the grace of God should taste death for every man.” On the other hand,

He must have been God, else nothing that he either did or suffered could have been available for our salvation—

[Supposing him to have been a mere creature, his obedience could not merit any thing for us: for, “all that he could do would be no more than his bounden duty; and, having done it all, he would be only an unprofitable servant.” Nor could his sufferings make any atonement for our sins: for there is no proportion whatever between the sufferings of one creature for a time, and the sufferings of countless millions of creatures to all eternity. However exalted the creature might be; his blood could no more be available for the salvation of the whole world; than the blood of bulls and of goats; of which; we are told; it is not possible that it should take away sins.” Nor could his intercession be of any avail for us; seeing that he would have no effectual plea to urge in our behalf. Nor, in fact; could his appointment to govern the world secure to us the blessings we stand in need of; since; without omniscience; he could not know all our necessities; nor; without omnipotence could he supply them.]

But; being God as well as man; he is equal to the work he has undertaken for us—

[His duty gives an infinite value both to his obedience and his sufferings; insomuch that his sufferings were a sufficient atonement for the sins of the whole world; and his obedience formed a sufficient righteousness for the justification of all who should be clothed with it. His intercession too; founded as it is in the efficacy of his atonement; is sure to prevail in our behalf; whilst; as Head over all things to his Church, he can supply out of his own fulness all who call upon him. In him; as God-man; there is such a sufficiency; that no man; however desperate his condition; has any reason to despond; nor; if with a penitent and believing heart he apply to Jesus; has he any reason to fear: for; Jesus “is able to save to the uttermost all who come unto God by him.”]

  APPLICATION—

In the parable of the Sower, our Lord said; “Take heed what ye hear;” and; “Take heed how ye hear.” Thus; in reference to my text; I would ask;

  1.      “What think ye of Christ?”

[Many alas! think not of him at all. Notwithstanding they call themselves Christians; Christ is as much banished from their conversation and from their minds; as if he had never come from heaven for them; and never borne their sins in his own body on the cross. God; as a Creator, is sometimes acknowledged; and sometimes; under particular providences; as the Governor of the world: but CHRIST, as a Redeemer, seems quite forgotten: and the very mention of him under that character is sufficient to cast a damp upon all social hilarity; and to bring reproach upon his advocate as an unmannerly enthusiast. But; beloved brethren; we should make ourselves acquainted with the character of Christ as revealed in the prophecies of the Old Testament; and as exhibited in the records of the New Testament. We should view him as “God manifest in the flesh,” and “purchasing the Church with his own blood.” We should view him in his person, work, and offices: for if we know him not as he is delineated in the Scriptures of truth, we can never truly believe in him, nor can we ever finally be saved by him. I charge you then, brethren, to inquire carefully what ye think of Christ, and to compare your thoughts with the revelation of God concerning him.]

  2.      How think ye of Christ?

[Do you think of him as you ought to think? Do you think of him with an application of him to your own soul? It is of very little use to entertain theories in your head, if you do not get them realized in your heart. You will never know him to any good purpose, unless you apply to him under all his characters for the mercies you stand in need of, and make him all your salvation and all your desire.

I ask yet further, Do you think of him with the adoring gratitude which he deserves at your hands? This is what God requires; and nothing short of this will constitute you Christians indeed. See how the redeemed honour him in heaven: they are singing incessant praises to him as having “loved them, and washed them from their sins in his own blood, and made them kings and priests unto God and the Father: yea, to him they ascribe all glory and dominion for ever and ever.” And such should be your state on earth; yea and such will it be to a considerable extent, if you are walking in any measure worthy of your high calling. Begin then this course, if you have not already begun it, and prosecute it with ever-increasing diligence, if you have: so will you be filled with unutterable and abiding joy; so will you also be transformed into your Saviour’s imageh, and be rendered “meet for the inheritance of his saints in light.”]

MCCCXCII

CHRIST THE SON AND LORD OF DAVID

  Matt. 22:42–46.

What think ye of Christ? whose son is he? They say unto him, The Son of David. He saith unto them, How then doth David in spirit call him Lord, saying, The Lord said unto my Lord, Sit thou on my right hand, till I make thine enemies thy footstool? If David then call him Lord, how is he his son? And no man was able to answer him a word; neither durst any man from that day forth ask him any more questions.

THAT there are difficulties in the Scriptures, is certain: but they are greatly augmented by men’s negligence in comparing the different parts of Scripterry with each other, and their indisposition to receive truths which oppose their pre-conceived opinions. Had the character of the Messiah, as drawn in the writings of the prophets, been duly considered, the Jews would have seen that our blessed Lord corresponded with it in every particular; and that, whether he spake of himself as God, or as man, as reigning or as suffering, he was the very person to whom all the prophecies referred, and in whom they were about to be accomplished. Amongst the many things at which they took offence in the discourses of our Lord, that which most inflamed their wrath was his claim to an equality with God. For this they often took up stones to stone him: and for this, at last, they put him to deathb. But our blessed Lord had left them wholly without excuse. But a few days before they put him to death, whilst the Pharisees (who had laboured by all possible means “to entangle him in his talk,” but whom, by all his answers, he had confounded) were yet present with him; he, in his turn, put to them this question, “What think ye of Christ? whose son is he?” They, without hesitation, replied, “The son of David.” This was right: to this the prophets all bear witness: and it was agreeable to the sentiments and expectations of the whole nation. Our Lord then asked them, why David, when speaking by inspiration from God, called him Lord, saying, “The Lord said to my Lord, Sit thou on my right hand, till I make thine enemies thy footstool? If David then call him Lord, how is he his son?” Here was doubtless a difficulty: but it was a difficulty which, if they had understood the Scriptures, they might easily have solved. They, however, “were not able to answer him a word.”

It is much to be regretted, that, even amongst persons calling themselves Christians, there are many who are at a loss to answer this question; and who, from their inability to reconcile the apparently opposite assertions, are led to doubt, or even to deny, the divinity of our blessed Lord.

That you may be established in this fundamental truth of our holy religion, I will,

  I.      Solve the difficulty that is here proposed—

The difficulty, no doubt, was great—

[The Pharisees all acknowledged David as a prophet of the Lord: and they were all persuaded, that in this psalm he spake respecting the Messiah, whose future triumphs he predicted. Had they been able to say that those words were not inspired; or that they did not refer to the Messiah; or that our Lord had misapplied them in any respect; though they had not given a solution of the difficulty, they would, in a measure, have extricated themselves from it. But they could not: and it is of great importance for us to bear in mind, that on no occasion whatever did the Jews ever controvert the application which was made of the prophecies, either by Christ or his apostles; and that all the interpretations which have been suggested by Jews of later days, have been invented for the purpose of invalidating the arguments of Christians founded upon them; which arguments, upon a just interpretation of the Scriptures, they were not able to withstand. They saw that David really spoke of one, who, at the distance of a thousand years, was to spring from his loins; and that yet he had called this very person his Lord and Governor. Had he said, ‘The Lord said to my son, Sit thou on my right hand,’ the sense would have been clear and easy: but how could he say, ‘The Lord said to my Lord?’ David himself was the greatest of all the kings of Israel; and yet he speaks of a person who should descend from him at a remote period; and of a person who, as the event proved, was the son of a poor carpenter, as his Lord.]

But, had they understood the Scriptures, they might have solved the difficulty with ease—

[They knew, and universally acknowledged, that the Prophet Micah spake of the Messiah, when he said, “Thou Bethlehem Ephratah, though thou be little among the thousands of Judah, yet out of thee shall He come forth unto me that is to be Ruler in Israel; whose goings forth have been from of old, from everlasting.” Now here the pre-existent state of Christ is clearly declared; declared, too, in terms that can refer to none but God himself, seeing that he alone is “from everlasting.” This passage alone was sufficient to furnish them with the true answer. But the Prophet Isaiah had spoken more clearly still; and had distinctly declared, that the person who was to be “a child born and a son given, was no other than the Mighty God;” and that “the child that should be born of a virgin should be called Emmanuel, God with us.” Thus their own Scriptures informed them that the Messiah must be David’s Lord, according to his divine nature, (being indeed the Lord both of heaven and earth;) whilst yet, according to his human nature, which he was to assume from the posterity of David, he was to be truly and properly David’s Son.

In the New Testament, as might be expected, this truth is yet more abundantly confirmed. Our Lord himself spoke of his own existence previous to his incarnation; saying, “Before Abraham was, I am.” Yea, he declared that “he had a glory with the Father before the world was;” and that “He and the Father were One.” Very remarkable are those words which he addressed in a vision to the Apostle John: “I am Alpha and Omega, the beginning and the ending, saith the Lord; which is, and which was, and which is to come, the Almighty.” What can be conceived more expressly declarative of his Divinity than this? To the same effect the beloved disciple himself speaks: “In the beginning was the Word, and the Word was with God, and the Word was God..… And the Word was made flesh, and dwelt amongst us.” St. Paul also says, that “being in the form of God, and counting it not robbery to be equal with God, he made himself of no reputation, (he emptied himself, or divested himself of all his glory,) and took upon him the form of a servant, and was made in the likeness of men.” From these and other similar passages it is evident, that he is “God manifest in the flesh,” even “God over all, blessed for everk.” And thus you see that he is in truth both “the Root and the Offspring of David.”

The Pharisees, not understanding this, were unable to return an answer to our Lord: nor, as long as the world shall stand, can any man solve the difficulty, but by acknowledging the Divinity of Christ. If it be said, that the very passage that is cited by our Lord proves his inferiority to the Father, because it is the Father who “exalts him to his right hand, and puts all his enemies under his feet;” I answer, that, as man, and as Mediator, he was inferior to the Father; whilst, as God, he is equal with the Father, and altogether out with him. In his Mediatorial capacity he is doubtless indebted to the Father’s ageney; for who knows not, who acknowledges not, that, as Mediator, he is the Fatte’s “servent,” sent to do his will? But if we are so blind as not to be able to distinguish, between his essential nature as God, and his assumed office as Mediator it is in vain to hope that we shall ever solve the difficulty in the text ourselves, or understand the solution of it which the Scripturcs have afforded us.]

I now come to,

  II.      Show the importance of the truth which is thus elicited—

This truth is at the very root of all our hopes, both in this world and the world to come: it is that on which depends,

  1.      The virtue of his atonement—

[If the Lord Jesus Christ be a more ereature, what virtue can there be in his blood to afone for the sins of men? The Apostle tells us, that “it is not possible for the blood of bulls and of goats to take away ain.” But, if the efficacy of the sacrifice depended merely on the arbitrary appointment of God, he might as well have appointed one creature to make atonement us another: nor was there any such difference between one creature and another, that, whilst it was not possible for the blood of one to expinte even so much as sin, the other should be sufficiont to take away the sins of the whole world. On this supposition, there could be no force whatever in that argument which the Apostle, with so much confidence, addresses to us: “If the blood of bulls and of goats, and the ashes of an heifer sprinkling the unclean, sanctifieth to the purifying of the flesh; how much more shall the blood of Christ, who through the eternal Spirit offered himself without spot to God, purge your conscience from dead works, to serve the living God?” that is, if the blood of one creature availeth for the smallest thing, how much more shall the blood of another creature avail for the greatest? In the argument so stated, there is not only no force, but not even common sense; and the appeal will recoil on the Apostle, to his own confusion. But, admitting the Divinity of Christ, the argument is incontrevertible: for if the blood of any creature can effect the smallest thing, much more will the blood of the Creator, who is God as well as man, effect the greatest. Here the argument is clear, and the appeal absolutely irresistible.

Know, then, what a foundation you leave for your hopes towards God. Know that Christ is a sufficient “propitiation for the sins of the whole world;” that “his blood will cleanse from all sin;” and that “all who believe in him shall be justified from all things.”]

  2.      The efficacy of his grace—

[The Lord Josus Christ, in his exalted state, is appointed “Head over all things to the Church;” every member of which is to look to him for a supply of all his wants, both temperal and spiritual. But, if he be a creature only, how can he execute this trust? At the very same instant that you are crying to him have for the relief of your necessities, there are millions of others spreading their wants before him in every quarter of the globe: and how can he attend to all? Ubiquity is the prerogative of God alone: a creature cannot be every where present at the same time: it is God alone that filleth all things: So that, if he be not God, you have no assurance that he can help you under your difficulties, and afford you the desired relief. In what a distrossing state would you then be left! and what painful auxieties must corrode your breast! But when you know that he is God as well as man, your fears are all dispelled; for he can hear your every cry, and satisfy your every want. There can be nothing impossible to him, if he be “the Mighty God:” and consequently, whilst living by faith on him, you are assured that “his grace shall be sufficient for you,” and that “no weapon that has been formed against you shall prosper.”]

  3.      The glory and excellency of his salvation—

[On any supposition, of Christ be only a man, and have by any means effected our salvation, we are unspeakably indebted to him, and to God for him. But still, mothinks, he is richly repaid, in having his sufferings for so short a time compensated with such a reward as the everlasting salvation of millions of the human race. But, if he be God equal with the Father, eternally happy and glorious in himself, and absolutely incapable of being rendered either more happy or more glorious by any acquisition of happiness to us, what do we then owe him for all his inconceivable condescension and love? It is this which constitutes the glory of redemption; the incarnation of God’s co-equal, co-eternal Son; his substitution in the place of sinful man; his vicarions sacrifice upon the cross; his completion of salvation for us by his own obedienco unto death; his ascension to heaven, as our fore-runner; his investiture with all power in heaven and in earth, that he may perfeet both for as, and in us, the work he has begun: this, I say, it is which renders the whole plan of redemption so wonderful, and which forms the one subject of adoration and thanksgiving amongst all the myriads of the redeemed in heaven. Divest it of this, and you despoil God of his honour, and man of his felicity: for I hesitate not to say, that it is from these considerations, chiefly, that heaven itself will derive its chief happiness.]

  Let me, in CONCLUSION, call your attention to the duties which this view of the Messiah necessarily brings with it:

  1.      Believe in Jesus with your whole hearts—

[If, as you have seen, he is indeed God as well as man, “he is able to save to the uttermost all who come unto God by him.” You need not fear to cast yourselves entirely on him. Hear how this very thought is suggested by the Prophet Isaiah, speaking to us in the Messiah’s name: “Look unto me, and be ye saved, all the ends of the earth; for I am God, and none else.” Hear, too, what encouragement he further gives you to repose all your hope and confidence in him: “Surely shall one say, In the Lord have I righteousness and strength.” If Jehovah be your righteousness, who shall condemn you? and if Jehovah be your strength, who shall overcome youq? Again then, I say, Cast yourselves on him; for “in the Lord shall all the seed of Israel be justified, and in Him shall they glory.”]

  2.      Serve and glorify him with your whole souls—

[If he be David’s Lord, no doubt he is yours also: and that he is worthy to be obeyed by you, it is needless for me to observe. My text calls me to notice, not so much his worthiness to be served, as your obligation to obey him. If you come to him as a Saviour, you must also take his yoke upon you. This, I say, must be done: for the Father has pledged himself, that “all his enemies shall be his footstool.” Jesus is “seated at the right hand of God,” and will assuredly prevail over all opposition; and they who bow not to the sceptre of his grace will be “broken in pieces by him, as a potter’s vessel.” See, then, that he be your Lord, not in word only, but in deed and in truth. See that your whole souls be subjected to his dominion, and that “every thought of your hearts be brought into a willing captivity to the obedience of Christ” — — —]

MCCCXCIII

OUR RELATION TO CHRIST AND TO EACH OTHER

             Matt. 23:8.

One is your Master, even Christ; and all ye are brethren.

THE mind of man naturally affects pre-eminence and power: and this was peculiarly the habit of the Scribes and Pharisees in our Lord’s day. The hatefulness of such a disposition he pointed out to them, and strongly guarded his disciples against it; shewing them, that the Messiah alone was to be regarded as the source and centre of all authority; and that they, of whatever rank they were, were to consider each other as brethren.

Now, in treating this admonition, I shall consider it,

  I.      With an immediate reference to the subject in hand—

Two things our blessed Lord designed to teach his disciples;

  1.      Not to affect pre-eminence for themselves—

[“Rabbi” was a title which conveyed the highest possible respect: and therefore it was so fondly delighted in by the Scribes and Pharisees. It, in fact, ascribed to the person so designated a very high degree of wisdom; such as justified him in dictating to others, and in having his sentiments propounded as a law. But our blessed Lord would have it known, that there is no wisdom which is not derived from him, nor any authority but what proceeds from him; and that therefore all must look to him, and him alone, as giving law to his people, and as regulating, in every respect, whatever relates either to their faith or practice — — —]

  2.      Not to usurp authority over others—

[As “Christ is the one Master of all,” so is “Almighty God the Father of all:” all, therefore, are fellow-servants in the same household, and “brethren” in the same family. There are, indeed, different offices to be performed by servants; but no servant is at liberty to exercise an independent authority: and so also are there different ages amongst brethren; but in their feelings towards each other they are not any of them to forget for one moment the relation in which they stand. Instead of domineering over one another, those who stand the highest in authority should condescend to take the lowest place in the offices of love, even as our blessed Lord himself did, when he washed his disciples’ feet — — —]

But as this view of the words is rather for persons who take a lead in the Church, I shall proceed to notice them,

  II.      In a more general and extended view—

“We have but one Master, even Christ”—

[O, brethren, think how “many lords have had dominion over you,” and how grievously you have neglected the work which Christ has given you to do! Remember, I pray you, that as, in our families, every servant has his proper work assigned him, and is expected to perform it from day to day; so have you your proper office to perform in the family of Christ: and you should be able, at the close of every day, to say as Christ himself did, “Father, I have glorified thee on earth; I have finished the work which thou hast given me to do” — — —]

As for all our fellow-Christians, they are our “brethren”—

[Our Lord did not intend to forbid titles of distinction. It is of necessity that some should be addressed by the name of “Father,” and others by the name of “Master.” That which is here forbidden, is the affecting of such titles, as marks of high distinction, and as means of great authority. Lowhness is that which our Lord approves, and which is the proper fruit of Christianity in the soul. In a family, all are studious to promote the welfare of each other, and ready to make sacrifices for each other’s good. This is the spirit which we should cultivate towards all the members of Christ’s mystical body, yea, and towards every individual of mankind — — —]

  LEARN here, my brethren,

  1.      The sublime nature of Christianity, as forming the character of individuals—

[Christianity does not regulate the outward conduct only, but forms the habit of the mind to humility and love — — —]

  2.      The blessed tendency of Christianity, as contributing to the welfare of the community—

[What a world would this be, if all were brought to this standard of morals, this exercise of mutual kindness! Look at the primitive Church, and there you see it realized. O that it might be realized amongst us; and that every one of us in our respective spheres might thus shine as lights in the world! — — —]

MCCCXCIV

CHRIST’S COMPASSION AND MAN’S OBSTINACY CONTRASTED

  Matt. 23:37.

O Jerusalem, Jerusalem, thou that killest the prophets, and stonest them which are sent unto thee, how often would I have gathered thy children together, even as a hen gathereth her chickens under her wings, and ye would not!

THE enmity of the human heart against God, visible as it is in all our conduct, is discoverable in nothing more than in the treatment which has been shewn in all ages to his faithful servants. One might well expect, that persons commissioned by the Governor of the Universe to instruct and reform mankind, should be welcomed with every expression of love and gratitude. But historic fact precluded a possibility of reply to that pungent question of our Lord, “Which of the prophets have not your fathers persecuted?” Nevertheless, God in infinite mercy, after a host of messengers had in succession been cruelly put to death, vouchsafed to send his only dear Son, with credentials indisputable, with authority unparalleled, with compassion infinite. Yet was not even his ministry successful. The obduracy of man withstood all his kind solicitations; and constrained him, with his dying breath, to testify against his devoted country as self-ruined and self-condemned.

The words before us will naturally lead us to consider,

  I.      The tender compassion of Christ—

The simile by which our Lord illustrates his own tenderness, is admirably calculated to impress and edify our minds. It is familiar to all, and therefore intelligible to the meanest capacity: at the same time it gives us as just an idea of parental anxiety as any image can convey. A hen, observing a bird of prey hovering over her young, instantly sounds an alarm, and calls them to her for protection. Thus our blessed Lord warned sinners in the days of his flesh: and thus he still warns them,

  1.      By his providence—

[All the dispensations of Providence, whether relating to the world at large, or to ourselves in particular, have a voice which may be heard with ease, and interpreted with certainty. Whether they be of a more painful or pleasing nature, they may alike be regarded as calls to turn from sin, and to seek our happiness in God. And if we had been as attentive to the dictates of reason as the chickens are to the impulse of their natural instinct, we should long since have turned at God’s reproofs, “and been led by his goodness to repentance.”]

  2.      By his word—

[What are all the warnings, the invitations, the promises of the Gospel but so many expressions of that tender regard which Christ bears to his people? Surely, if we be not more deaf than the adder, we cannot but acknowledge, that in all these Christ is speaking to us, and entreating us to flee from the wrath to come. Moreover, whenever the ministers of the Gospel have spoken to us in the name of Christ, our adorable Saviour has addressed us by their mouth.]

  3.      By his Spirit—

[There is no man so obdurate, but he has felt, and perhaps still occasionally feels, some convictions and remonstrances within his own bosom, some secret admonitions to repent and turn to God. We call these properly ‘the voice of conscience;’ but they are also the ‘voice of Christ,’ that “small still voice” whereby he invites us to seek his face. And in them, no less than in the written word, we have a demonstration of the concern which Christ has for the welfare of our souls, and of his solicitude to gather us under the shadow of his wings.]

But these efforts, instead of being requited as they ought, afford us only an occasion of contemplating,

  II.      The unrelenting obstinacy of man—

In the midst of all these overtures of mercy, man continues insensible, and,

  1.      Denies that any danger exists—

[The Saviour beholds the law denouncing its curse against us, and justice unsheathing its sword to enforce its awful sanctions, and hell opening to swallow us up quick, and the fallen angels, as ministers of God’s vengeance, ready to concur in executing upon us the punishment we deserve. Of these things he warns us: but we, like the inhabitants of Sodom, laugh at the impending judgments, and, because we do not see them with our eyes, deny their existence. How lamentable is it, that we should be more stupid and incredulous than the brute creation; and that our conduct, instead of being suited to the nobler faculties we enjoy, should be in perfect contrast with theirs!]

  2.      Contents himself with false refuges—

[When we can no longer deny the existence of danger, we then look out for such refuges as will be most congenial with our natural feelings, and will leave us most at liberty to follow our own ways. Many speedily present themselves to our view. Some repentance, some reformation, some alms-deeds, some religious observances, afford, as we imagine, ample security for our souls, while yet they require no great exercise of self-denial in fleeing to them. But in choosing these refuges of lies, we renounce the Saviour: we turn from that adorable “Shiloh, to whom the gathering of the people must be;” and expose ourselves to inevitable, everlasting destruction.]

  3.      Prefers temporal and carnal pleasures to those which are spiritual and eternal—

[When the necessity of fleeing to Christ for refuge is not acknowledged, the vanities of the world are suffered to stand in competition with our duty to him, and are preferred before the security which he offers. Thus the Saviour’s calls are disregarded. The chickens, however occupied in picking up their food, will not disregard their parent’s call: but sinful man is obstinately bent on the prosecution of some favourite pursuit; and the complaint in the text is fully verified, “How often would I, but ye would not!”]

  Let us IMPROVE this subject in a way of,

  1.      Inquiry—

[Have we ever felt our danger of perishing, and taken shelter under our Redeemer’s wings? We can be at no loss to answer this question, if only we will consult the records of our own conscience. The necessity of fleeing thus to Christ is plainly intimated in the image before us, and attested by innumerable other passages of Holy Writ. Know then, that if your own hearts condemn you, you have an evidence within yourselves that you are yet exposed to the wrath of God. O tremble at the thought, and flee without delay to the refuge set before you!]

  2.      Admonition—

[It is to little purpose to deny our danger. If the helpless chickens should disregard their parent’s call, under the idea that the warning given them was the result of ungrounded fear, would their denial of the danger free them from it? Would not their presumption bring upon them the very destruction which they refused to shun? Thus it will be with those who despise the Saviour’s voice. Their security will be their ruin. Nor will they be at all more safe, if they content themselves with coming nearer to him in the ordinances, while they defer hiding themselves altogether under the shadow of his wings. It is there alone that they can find protection: and if they be not “found in him,” the “wrath of God will surely come upon them to the uttermost.” Be thankful then, that, after so many calls have been despised, the voice of mercy is yet sounding in your ears.]

  3.      Encouragement—

[Whom is it that the Saviour calls? The innocent, the good, the virtuous? No; but those who had embrued their hands in the blood of all his martyred servants: and these he calls with tenderest compassion, “O Jerusalem, Jerusalem:” to these he appeals, that he had renewed his invitations to them times without number, and that, if they perish, they will be the sole authors of their own destruction: “How often would I have gathered you, but ye would not!” Know then, beloved, that your former sins, however numerous or heinous, shall be no bar to your acceptance, if only you will flee to Christ. Over you he weeps, as he once did over the murderous Jerusalem; and he declares unto you, that “Whosoever cometh to him, he will in no wise cast out.” Remember that, if you perish, it will not be through any want of willingness in Christ to save you: and that that very consideration, which is now so encouraging, will one day fill you with inconceivable anguish; “Christ would, but I would not.” O let not that reflection be suffered to embitter your eternal state; but now let your reluctance be overcome; and obey the voice that warns you only for your good.]

MCCCXCV

CAUTION AGAINST DECLENSION IN RELIGION

  Matt. 24:12, 13.

Because iniquity shall abound, the love of many shall wax cold. But he that shall endure unto the end, the same shall be saved.

THESE words are a part of the discourse which our Lord held with four of his disciples in private, after he had retired from the Temple to the Mount of Olives. Being in full view of the Temple, his disciples were struck with the magnificence of its appearance, and expressed to him their admiration of it: from whence he took occasion to foretell the speedy destruction of it, and to give them signs whereby they should ascertain the approach of the judgments which awaited their whole nation. At the same time he gave them instructions for their own support and comfort under all the trials which they themselves should endure previous to that time. He told them what evil treatment they should meet with from the enemies of his Gospel; and what difficulties they should encounter from his pretended friends. Their trials from without must be waved at present. Those from within we propose for our present consideration.

In the words before us our Lord suggests to his disciples,

  I.      The danger of spiritual declension—

Independent of the proneness of man at all times to backslide from God, there is a danger arising to us from the conduct of those with whom we stand connected. The bitterness of persecution, or abounding of corruption, may operate to abate our zeal in the service of our God; but the falls and offences of those who profess religion have a peculiar tendency to discourage the people of God; and it is to this, we apprehend, our Lord more especially refers.

Such events must be expected in every age—

[If we consult the Holy Scriptures, we shall find that, even in the apostolic age, multitudes who were once hopeful, declined from the ways of God, and made shipwreck both of faith and of a good conscience — — — And what is there to prevent a recurrence of the same evils? As long as the heart of man is so evil and so treacherous, it will ever be prone to start aside from God, even as a broken bow — — —]

Whenever they do happen, they tend to quench the love even of the most established—

[Great disappointment is felt by all the members of the Christian Church: and every one feels a portion of that disgrace which the instability of any member brings upon the whole body. From the frailty of some, the fidelity of others begins to be questioned: evil surmisings arise: a coolness and distance are occasioned among the brethren: the communion of the saints is interrupted; and their associations for holy exercises are less frequented, or less enjoyed. Divisions then ensue: each leader endeavours to increase the number of his partisans: and thus all that union and harmony which should characterize the family of Christ, is destroyed.

Hence arises also a coldness of heart towards God himself, and a loss of fellowship with him — — — In a word, the almost inseparable effect of an irruption of iniquity into the Church of God is, that “the love of many at least, if not of all, will wax cold.” One single “root of bitterness springing up, will trouble and defile many.”]

Such danger always existing, we proceed to suggest,

  II.      A preservative against it—

Two things are certain, namely, That on our continuance in well-doing our salvation depends; and, That by our continuance in well-doing our salvation is secured: and the consideration of these two points will, under God, prove an excellent antidote against all the dangers to which we can be exposed.

Consider then, that

  1.      On our continuance in well-doing our salvation depends—

[To this truth the whole voice of Scripture bears witness. We know full well that there are many promises made to the people of God; and that of those who have been given to Christ he will lose none. But it were a dreadful perversion of those promises, to think that we can be saved in any other way than that of “a patient continuance in well-doing.” We must not attempt to make void the most positive declarations of Holy Writf — — — but must learn, like the Apostle Paul himself, to make them an incentive to unwearied watchfulness and diligence — — —]

  2.      By our continuance in well-doing our salvation is secured—

[The promise in our text is absolute and universal: and throughout every part of Scripture God says to us, “Be thou faithful unto death; and I will give thee a crown of life” — — — We need not disquiet ourselves about God’s fulfilment of his promises: let us only attend to our own duties, and leave him to accomplish his own word in his own time and way. We shall find at last, that “not a jot or tittle of his word has ever failed” — — — The words of our text were fulfilled literally to every true disciple at the destruction of Jerusalem, when every apostate perished. A refuge was provided for the whole body of Christians, at Pella, and a way was opened for their escape thither: and so it shall be in the day of judgment, when Christ’s faithful servants universally, and they only, shall be saved.]

  3.      The consideration of these truths would be an effectual preservative against spiritual declension—

[Suppose iniquity to abound ever so much, what is that to us, except as a matter of grief and lamentation for the persons who commit it? Let the iniquity shew itself in any persons, or in any degree, it is no reason that our love to God and man should wax cold: it should rather operate as a reason for us to stir up our love to a flame, in order to impede the progress of the corruption, or at least to prevent its assaults upon our own souls; as travellers in a wilderness kindle fires around them, in order to protect themselves from the assaults of ravenous and ferocious beasts. At all events, however much any persons may injure their own souls, and endanger their own salvation, it becomes us to take care that they do not destroy or injure us — — —]

  ADDRESS—

  1.      Let us above all things cultivate a spirit of love—

[This is the characteristic feature of all God’s children: and the want of it, whatever else we may possess, proves us to be only as sounding brass or as tinkling cymbals. A growth in this is the surest evidence of our growth in gracei — — — and by this, more than by any thing else, is our establishment in the divine life secured — — — Let us then “take care lest any root of bitterness spring up in our hearts;” and let us daily “put on charity, which is the bond of perfectness.”]

  2.      Let us beg of God the assistance of his Holy Spirit—

[The consideration of our final happiness depending so entirely on our own continuance in well-doing, would be discouraging, if we did not know, that God has promised to us the aids of his Spirit; and that “the grace of Christ shall be sufficient for us.” See how graciously the Lord supported Paul, when all his Christian friends had forsaken him in his greatest extremity: “At my first answer no man stood with me, but all men forsook me: I pray God that it may not be laid to their charge: notwithstanding, the Lord stood with me, and strengthened me.” Thus shall you find him present with you in every hour of trial, and be made “more than conquerors through him that loved you.”]

MCCCXCVI

THE TEN VIRGINS

             Matt. 25:10.

And they that were ready went in with him to the marriage: and the door was shut.

TOWARDS the close of his ministry our Lord insisted much upon the vengeance which should in a little time be inflicted on the Jewish nation, and upon the general judgment which was to be typified by that event. He the rather dwelt on these subjects that he might keep up in the minds of his disciples an expectation of his future advent, and stimulate them to such incessant vigilance as might enable them to behold his face with joy. In the passage before us he compares his final appearance to the sudden return of a bridegroom; and the state of mankind to that of virgins who had been appointed to pay him the customary honours. He mentions two different descriptions of persons who had undertaken that office, and from whose character and end they might derive the most important instruction. We shall be profitably employed whilst we,

  I.      Compare their character—

There was much wherein the wise and foolish virgins appeared to resemble each other—

[Both of them professed to be waiting the arrival of the heavenly bridegroom: both, while the bridegroom tarried, became unwatchful, and were overpowered with sleep: both were alarmed at the sudden tidings of his approach, and instantly began to put themselves in a state of readiness to meet him. This fitly describes the state of the visible Church, in which, the professed intentions of all are exactly similar. All believe that Christ will come again to judge the world; and profess to be waiting for his arrival: all too are apt to be off their guard, and to yield to slothfulness. As for hypocrites, they are immersed in the deepest sleep; and even the best of men are sometimes remiss; yea, their utmost vigilance may be almost called a slumber, when compared with that activity and vigour of mind which they ought ever to preserve. The prospect of death and judgment is awful to persons of every description: much as the bridegroom’s arrival is desired, it is a solemn event to all; nor can the holiest of men look forward to it but “with fear and trembling.” Often is his approach announced, when we, alas! are but little prepared for his reception: but all agree in preparing for him when he appears to be near at hand: even hypocrites “in their affliction will cry, Arise and save us:” and all, except the most obdurate reprobates, will feel a desire to meet him with acceptance.]

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