Mark 10:13–16.

Mark 10:13–16.

[This is a duty independent of Christianity: every one that has violated the holy laws of God, ought to be deeply humbled for his iniquities. But this is an indispensable requisite for our admission into the Redeemer’s kingdom. An impenitent sinner, whether his sins have been more or less heinous, cannot possibly be numbered with his subjects. Such a man hates the laws by which they are governed; he will not yield to the authority which they obey: he even despises the privileges which they consider as their most inestimable treasure: whatever therefore he may call himself, he is, in fact, an enemy, a rebel, a traitor; and as such he will be considered by that King to whom he has professed allegiance — — — In order to become “a fellow-citizen with the saints,” he must himself become a saint. Till then, he is accounted “a stranger and a foreigner” — — —]

  2.      To believe the Gospel—

[Repentance is necessary to prepare men for the kingdom; but it is faith which actually introduces them into it. The Gospel sets forth Christ, not merely as “a Prince, but as a Saviour also.” It represents him as having borne our sins in his own body on the cross, and as having made thereby a full and perfect satisfaction to God for them. It assures us also of a complete reconciliation with him, the very moment that we embrace its glorious truths. On our believing its testimony, we begin to see the Lord Jesus in his true character: we no more account him a hard Master, but one whose service is perfect freedom. We then long to have our very thoughts subjected to his dominion, and our whole souls made obedient to his will. Thus we become enlisted under his banners, and entitled to all the privileges of his subjects — — — In short, by repentance we cast down the weapons of our rebellion; and by faith we devote ourselves to him as his peculiar people.]

  This SUBJECT furnishes us with abundant matter,

  1.      Of inquiry—

[Should it not be an object of anxious inquiry with us all to ascertain whose subjects we are? There are but two, who divide between them the dominion of the world: Satan is the god of this world, who has usurped a power over all mankind: but of these, Jehovah, the Creator of all things, has a few, whom he has rescued and redeemed from his tyrannic sway. If we belong to Christ, God has brought us “out of the kingdom of darkness, and translated us into the kingdom of his dear Son.” Inquire then whether such a change has taken place? Inquire whether you have deeply repented of your past subjection to Satan, and whether with humble gratitude you have fled for refuge to the hope set before you in the Gospel? Can you appeal to God that you have returned to him as a base rebel, acknowledging your desert of death, and imploring mercy solely in the name of Christ? Can you appeal to him, that you do yet daily, and hourly as it were, give up yourselves to his service, desiring to live, and, if need be, to die, for him? — — — O consider the importance of these inquiries, and the proneness of your hearts to self-deceit! — — — And pray to God to instruct you by his Holy Spirit, that you may know, before it is too late, whose you are, and whom you serve — — —]

  2.      Of humiliation—

[Be it granted, that we are the Lord’s: still what cause for shame have the very best amongst us, when we think how little love we bear to our heavenly King, and how little zeal we have manifested in his service. The subjects of earthly monarchs will go to the very ends of the earth to preserve and to extend their territories. Life seems of no value to them, in comparison of the honour of their, prince: to die in his cause appears an object of ambition rather than of dread: and the smallest testimony of his favour is deemed an ample recompence for all the dangers and difficulties that can be endured. Ah! who does not blush at the consideration of these things? If called to preach his Gospel to the heathen, who does not demur, and ask a thousand questions, which shew, that our own ease is of more importance in our eyes than his honour? Even a contemptuous look, or a reproachful name, or some little sacrifice of worldly interest, are often sufficient to deter us from embracing opportunities of exalting him. Whose conscience does not reproach him as shamefully deficient in duty to the best of Kings, and in gratitude towards the greatest of Benefactors? Truly when we consider what sovereign mercy, what almighty power, and what unbounded grace have been exercised towards us, we may well mourn and weep on the retrospect of every day, and at the review of every hour — — —]

  3.      Of thankfulness—

[We ought not to compare ourselves with others for the purpose of fostering self-preference and pride; yet we may well take occasion from the state of all around us to admire and adore that grace which has caused us to differ from them. For though, in the view of our high attainments, we have need of humiliation, yet, in the view of our high privileges, we have cause for most exalted joy: and if we felt as we ought, our every act would be obedience, and our every word be praise.

Nor is there wanting abundant cause of thankfulness even to those who are yet in rebellion against him. What reason have they to bless his name, that he has not yet said, “Bring hither those mine enemies who would not that I should reign over them, and slay them before me!” What a blessing should they account it that his Gospel is yet sounding in their ears; and that they may yet, if only they will repent and believe the Gospel, be partakers of his kingdom and glory! People are apt to think us harsh and severe when we call them to repentance: but we call you to repentance and faith, not as duties, but as privileges. What a privilege would those who are now in hell account it, if they could have one more such message delivered to them from the Lord! Know ye then, beloved, that “this is the accepted time:” I pray God, ye may find it also “the day of salvation.”]

MCCCCXVII

THE LEPER HEALED

  Mark 1:45.

But he went out, and began to publish it much, and to blaze abroad the matter, insomuch that Jesus could no more openly enter into the city, but was without in desert places: and they came to him from every quarter.

THERE is certainly a great similarity between many of our Lord’s miracles: but there are in every one of them some circumstances that distinguish them from others; and these open to us a wide field for appropriate and useful observations. There are different accounts of lepers healed by the power of Jesus. The text informs us of one whose manner of applying for relief, and of discovering his gratitude towards his benefactor, were very peculiar.

To elucidate the words before us we may inquire,

  I.      What “the matter was which he so published and blazed abroad”—

A man came to our Lord to be cured of the leprosy—

[The leprosy was a disorder which none but God could cure. The man who was infected with it believed our Lord’s ability to heal him, but he knew not the marvellous extent of his compassion: hence he doubted his willingness to bestow so great a blessing. He submitted himself however to the will of this divine Physician, and with deepest humility implored his sovereign help.]

Our Lord with infinite condescension granted his request—

[He was not extreme to mark the weakness of the leper’s faith; but, “moved with compassion,” gave him the desired relief. As a prophet of God he could touch the leper without contracting any defilement: he declared that the disease should vanish at his command, and instantly, by a touch, imparted soundness to the disordered body.]

He however accompanied the mercy with a solemn charge—

  II.      What was the injunction given him respecting it —

Our Lord directed him to go to the priest, and present immediately the accustomed offerings to God—

[The priests were appointed judges in all leprous cases. They were authorized to pronounce a man clean or unclean, according to certain marks laid down in the law of Moses. When a man was acknowledged to be clean he was to present his offerings to Godd. This therefore our Lord enjoined the the leprous man to do. In doing it he would exact from the priest himself “a testimony” to the truth of the miracle that had been wrought, and would give abundant evidence that the person who wrought it was not an enemy to the Mosaic law; yea, he would shew that the worker of this miracle was no other than the Messiah himself.]

He charged him also not to divulge the matter to any one till he should have performed this service—

[The injunction given our Lord was as solemn and strict as possible. Jesus might be actuated in part by desire to avoid all appearance of ostentation. It is possible also he might wish not to give umbrage to the state by increasing the number of his followers; but chiefly he was solicitous to guard against the malice of the priests. He well knew that they, from their enmity to him, might be induced to deny the cure, and thus they would both cast a reflection upon him, and deprive the man of the liberty to which he was now entitled. Hence with such solemnity and authority did he enjoin the leper to “say nothing to any man.”]

This charge however the leper did not sufficiently regard—

  III.      What were the consequences of his disobeying that injunction—

The man could not refrain from “publishing the matter” to all around him—

[He felt in his body a consciousness of perfect health; and, as might well be expected, his soul was inflamed with gratitude to his merciful Benefactor: he never thought what reasons there might be for the prohibition. It is probable he thought the injunction proceeded only from modesty, and the more he supposed it to proceed from this principle, the more would he be anxious to spread his Benefactor’s fame. To offer his appointed gift he went instantly, and with great gladness; but he knew not how to check the ardour of his love and gratitude; nor can we wonder that he overlooked the command given him. We mean not however to justify his disobedience: for the word of God utterly condemns every deviation from the Divine will: but the leper’s disobedience most assuredly sprang from a good principle; nor can we doubt but that the indulgent Saviour, who well knew his motives, would readily pardon it.]

Though evil consequences ensued, yet were they overruled for good—

[Our Lord’s fame spread with great rapidity through all the country. Hence he was much incommoded by the multitudes who flocked around him; nor “could he any more openly enter into the city by reason of them.” He was forced to seek for solitude and retirement “in desert places:” but the multitudes who came were desirous “to hear” his word; and occasion also was afforded by them for the working of many other miracles. Thus great benefit accrued to the bodies certainly, and we trust also, to the souls, of many.]

  ADDRESS—

  1.      Are there any here who feel themselves infected with the leprosy of sin?

[The corruption of our hearts is often set forth under this figure: nor is there one amongst us that is not infected with it. Indeed so fatally has it spread, that we may well apply to ourselves that lothesome description— and, in reference to this very disorder, exclaim with the prophet, “Woe is me, I am undone!” Let not any one however who feels the infection, hope to heal himself: the disorder bids defiance to every hand but God’s. Come then to Jesus, the almighty, the only, physician of souls: come to him, like the leper, with the deepest humility, and reverence; nor doubt his willingness, any more than his power, to heal you. Ask yourselves, wherefore he came from heaven? Was it not to seek and save the lost? Wherefore was the fountain of his blood opened, but for sin, and for uncleanness? Let then the declaration he has made, encourage every one amongst youl. However polluted you be, he will condescend to touch you, and by his sovereign power will remove the guilt and pollution of your sins.]

  2.      Are there, on the other hand, any who hope that they have been healed of their leprosy?

[There is no injunction upon you to conceal this matter from the world: you are rather commanded to make it known to all around you. He said to the demoniac, “Go home to thy friends, and tell them how great things the Lord hath done for thee, and hath bad compassion on thee” And thus also he says to you. Not that spiritual blessings should be a subject of ostentatious boastingn;” but it never can be wrong to comply with that ardent exhortation of the Psalmist— or to perform that very duty, for the promoting of which the mercy was vouchsafedp. Let every one then adopt the language of the blessed virgin— but let there be also a conscientious regard to the commands of Jesus. Whether we see the reasons of them or not, we must punctually observe them. Thus will Christ eventually be magnified in our contact, and sinners will be most effectually encouraged to flock unto him.]

MCCCCXVIII

THE PARALYTIC HEALED

  Mark 2:8–12.

And immediately when Jesus perceived in his spirit that they so reasoned within themselves, he said unto them, Why reason ye these things in your hearts? Whether is it easier to say to the sick of the palsy, Thy sins be forgiven thee; or to say, Arise, and take up thy bed, and walk? But that ye may know that the Son of man hath power on earth to forgive sins, (he saith to the sick of the palsy,) I say unto thee, Arise, and take up thy bed, and go thy way into thine house. And immediately he arose, took up the bed, and went forth before them all; insomuch that they were all amazed, and glorified God, saying, We never saw it on this fashion.

WE cannot wonder that such multitudes attended the ministry of our Lord, or that his occasional retirements from labour were so often interrupted. But it is indeed astonishing that so many should continue hostile to so benevolent a person; and that he should persist in doing good, when his words and actions were so constantly perverted, and made grounds of accusation against him. Having retired to a house in Capernaum, he was soon encompassed with a crowd: amongst them were many Scribes and Pharisees who came only to cavil. Our Lord, however, neither intimidated nor incensed, proceeded in his work; and took occasion even from their cavils to display more eminently his power and glory. Being accused of blasphemy, he confirmed his word by his works, and multiplied his mercies to some as the means of convincing others.

The particular circumstances referred to in the text lead us to consider,

  I.      The authority he exercised—

Whatever miracles our Lord performed, he wrought them by his own power. A man was brought to him to be healed of the palsy—

[So afflicted was the man, that he was deprived of all use of his limbs. His friends, who bore him on a bed, or couch, could not get access to Jesus. They would not however relax their endeavours to obtain a cure. They went by another way to the top of the house, and broke open the lattice, and then let the man down into the midst of the room where Jesus was. Nor did Jesus take offence at his intrusion, as though he were an unwelcome guest. He, on the contrary, beheld their solicitude with approbation, and richly recompensed “their faith,” which had urged them to such benevolent exertions. We read not indeed of any particular request made by the man or his friends; but the very sight of such misery was sufficient to call forth our Lord’s compassion.]

Jesus healed not his disorder, but authoritatively forgave his sin—

[All that the man thought of was, a restoration to bodily health; but the divine Physician in an instant healed his soul. The disorder had probably been sent by God as a punishment for sin; and Jesus removed his sin as incomparably the greater evil. Yea, he spoke to the man in the most affectionate and condescending terms, and gave him a comfortable assurance that his iniquities were forgiven. How must the helpless dying man rejoice in such tidings! Surely, after this, he would scarcely wish to have his life prolonged; at least, he would desire it only that he might glorify his Lord and Saviour.]

But this exercise of divine authority excited the indignation of the Pharisees—

[It is possible that they might manifest in their countenances the reasonings of their hearts: but Jesus needed not any external proof of their thoughts. He “knew in his spirit” every thing that passed within their minds. They inwardly condemned him as guilty of “blasphemy.” Nor was their reasoning defective, if the application of it had been just. Certainly none but God has any authority to forgive sin; and any mere creature that should assume it, would be a blasphemer. But their objection, in this instance, was altogether unfounded.]

Jesus, having claimed the power of forgiving sin, immediately stated,

  II.      His vindication of it—

Our Lord was ever willing to satisfy those who desired information; and, by multiplied proofs, to leave determined infidels without excuse:

He now stated a criterion whereby they might judge of the validity of his claim—

[When Jehovah’s deity was questioned, his servant Elijah proposed a mean of determining the controversy between him and Baal. Thus our Lord condescended to submit his pretensions to a trial. He appealed to all whether the healing of the paralytic would not be an evidence of divine power? and whether he, who by his own authority could restore man to health, were not equally able to forgive his sin? This was as just a criterion as could possibly be proposed. If Jesus were not God, he could never by his own power heal the man. Nor, if he were a blasphemer, would God work such a stupendous miracle to confirm his blasphemies. Thus his claims to divine authority were brought to the test; and every person present was made a competent judge of their truth or falsehood.]

According to that criterion, he immediately vindicated his divine authority—

[He commanded the man to arise, and take up his couch, and go home. Instantly he, who before could not help himself, was restored to health; and, in the presence of all, went forth with his couch upon his shoulders. Thus were the enemies of Jesus effectually put to silence; yet none understood the full extent of the conclusion to be drawn from the miracle. They still viewed Christ only as a “man” acting by a delegated authority; whereas they should have acknowledged him to have been truly God. They all however “glorified God” for the marvellous displays of his power; and confessed that they had never before seen such stupendous works.]

  LEARN from hence,

  1.      The power and grace of Christ—

[When Jesus sojourned on earth as a poor man, he had power to forgive sin, and often exercised that power unsolicited, uncontrolled. He even subjected himself to the charge of blasphemy rather than he would conceal his right. Has he then less power or compassion now that he is enthroned in glory? or, now that he is exalted on purpose to exercise that power, will he neglect to exert it? Will he who bestowed mercy unasked, cast out our petitions? Let us then present ourselves before him with all our miseries and wants. Let us try, by all possible means, to get access to him. Let us break through every obstacle that would defeat our endeavours; and let us approach him with an assurance of his power and willingness to save. Sooner shall heaven and earth fail, than he reject one such a believing suppliant.]

  2.      The benefit of affliction—

[If the paralytic had never been disordered, he had never been brought to Jesus. Had he never come to Jesus, his sins had never been forgiven. Would he not then rejoice, yea, does he not rejoice even to this very hour, that God ever sent him that affliction? Would he not number that amongst his richest mercies? Thus many of us would never have thought of Jesus if we had not known trouble; but through temporal afflictions we were brought to the enjoyment of spiritual blessings. Let those then, who have experienced this, give thanks to God; and let those, that are now in trouble, seek chiefly the remission of their sinsi.]

  3.      The efficacy of intercession—

[Many of us, alas! have friends whose souls are dead in trespasses and sins: their faculties are altogether destitute of spiritual motion or sensation; hut we may bring them by faith into the presence of the compassionate Jesus. He will be pleased, rather than offended, with our officious intrusion; nor shall our labours of love be without many good effects. Little do we think how many thousands have been converted in answer to the entreaties of God’s praying people; and who can tell but that God may fulfil to us that promise—? Who can tell but that, as an answer to “our faith,” we may see our friends healed of their sins, and triumphing in their blessed Saviour? We are sure, at least, that our “prayers shall return into our own bosom.” Let us then improve our knowledge of the Redeemer’s grace, and exert ourselves, that all around us may participate his saving benefits.]

MCCCCXIX

THE WHOLE AND THE SICK, THE RIGHTEOUS AND SINNERS, DESCRIBED

  Mark 2:17.

They that are whole have no need of the physician, but they that are sick: I came not to call the righteous, but sinners to repentance.

THERE is no action, however benevolent, which cavillers may not censure. Every part of our Lord’s conduct was worthy of his divine character; yet was he constantly “enduring the contradiction of sinners,” &c. He was now conversing familiarly with publicans for their good. This was condemned by the Scribes as unbecoming a holy person, if not also as giving countenance to sin. Our Lord vindicated himself on principles acknowledged by them.

His words contain,

  I.      A generally established maxim—

Persons desire not a physician unless they be sick. This is true according to its literal import—

[A person in health wishes not for any medical assistance: he would refuse it if it were tendered to him; he would not submit to any regimen that should be prescribed. But they who are diseased are glad to hear of a skilful physician: they will cheerfully put themselves under his direction; and they will follow his prescriptions, that they may obtain a cure.]

It is more particularly so in a figurative sense—

[There is an analogy between sickness and sin: this is a disorder of the soul as that is of the body. A person unconscious of his sinfulness desires not a Saviour; nor will he comply with the self-denying directions given him. But one who feels his lost state longs earnestly for a cure: he delights to hear of Christ, and to make application to him; nor does he esteem any injunction too severe.]

This being acknowledged, our Lord proceeds to make,

  II.      An application of it to his own conduct—

The physician’s office leads him to converse with the sick. Our Lord’s work required him to maintain an intercourse with sinners.

There are many who conceive themselves to be “righteous”—

[None are absolutely and perfectly righteous, but many suppose that their sins are neither great nor numerous. Such were the Scribes and Pharisees whom our Lord addressedc; and there are many of this description in every age.]

Such persons were not so much the objects of our Lord’s attention—

[He “willed indeed that all should come to repentance,” but he knew that they would not receive his offers; they saw no need of the salvation which he came to accomplish; their pride and prejudice unfitted them for receiving it. He therefore bestowed less labour in calling them to repentance.]

But there are many of more ingenuous disposition—

[They are not really more heinous “sinners” than others, but they are made sensible of their guilt and danger. Such was the publican at whose house our Lord was, and such are to be found in every place.]

To call these to repentance was the great object of Christ’s ministry—

[These were prepared, like thirsty ground for the rain; to them he was a welcome messenger; they rejoiced to hear that repentance could profit them; and our Lord delighted to encourage their hopes.]

Thus did his conduct accord with the dictates of reason, and with the great ends of his mission.

  INFER—

  1.      The danger of self-righteousness—

[Men feel of themselves the danger of gross sin; but they cannot be persuaded that they will suffer any thing by self-righteousness. But a person who, under dying circumstances, denies his need of help, as effectually destroys himself, as if he drank poison or plunged a dagger to his heart. Deny not then your need of the heavenly Physician; nor think to heal yourselves by any self-righteous methods. You must resemble the publican, if ever you would enjoy his lot.]

  2.      The folly of unbelief—

[We are apt to make the depth of our misery a reason for despondency; but the doubting of the Physician’s power will be as destructive to the soul, as the denying of our need of him. O behold the remedy! Are you sick?—sinnersi?— lost? Christ suits his promises to your state; He addresses himself to eachl, nor shall any suppliant be disappointed.]

MCCCCXX

THE USE AND BENEFIT OF THE SABBATH

             Mark 2:27.

And he said unto them, The Sabbath was made for man, and not man for the Sabbath.

IN nothing is the force of prejudice more strongly seen, than in the blame cast by the world upon the followers of Christ for the most trifling offence, whilst the greatest enormities of ungodly men are suffered to pass without any animadversion whatever. Nor is it only for a real deviation from duty that they are condemned, but for the smallest departure from rules, which have their foundation in nothing but human policy or superstition. The Disciples of our Lord had been attending the Synagogue on the Sabbath-day, and, being hungry, they plucked some ears of corn as they passed through the corn-fields, and ate it. This was an act which God himself had particularly specified as lawful; and therefore the Pharisees could not condemn it: but the law forbade men to do any servile work upon the Sabbath-day; and therefore the Pharisees, being determined to find fault, construed the plucking and rubbing a few ears of corn as a reaping and threshing of the corn; and inquired with indignation, Why they presumed to do so on the Sabbath-day? But our blessed Lord vindicated their conduct: he shewed that works of necessity or mercy might be performed, as well on the Sabbath as on any other day. He reminded them of David’s conduct in eating the holy bread, which was forbidden to be eaten by any but the priests and their families: he had never been censured for it either by God or man, because he was impelled to it by unavoidable necessity. He reminded them also of the priests in the temple, who performed very laborious work in killing, flaying, and consuming the sacrifices, yet incurred no guilt thereby, because they were serving God: and from these precedents he shewed them, that the Disciples were not worthy of blame, since what they had done was in attending upon HIM, and from a necessity imposed by the imperious calls of hunger. The sanctity of the Sabbath he acknowledged; but informed them at the same time, that, where the observance of it militated against the welfare of man, its authority was superseded; for that “the Sabbath was made for man, and not man for the Sabbath.”

From this declaration of our Lord, we shall take occasion to shew,

  I.      The end for which the Sabbath was instituted—

The appointment of the Sabbath did not take place, till the whole work of creation was complete: therefore man, who was created on the sixth day could not be made for the Sabbath, but the Sabbath as far as man was concerned, must be made for him. But, without laying any stress on the priority of man’s existence, we may confidently affirm, that the Sabbath was instituted for the benefit,

  1.      Of individuals—

[It is no small privilege to men that God has appointed them a day of rest, wherein they are to cease from the cares and labours of this world, and to attend to the concerns of another world. We know by experience how worldly occupations affect the mind; how powerfully they draw us from God, and impede us in the pursuit of heavenly things; and there is reason to fear, that if no such appointment had existed, we should, long ere this, have been immersed in heathen darkness: we should have been satisfied with the things of this life, and not thought of inquiring after any thing beyond. But on every return of this sacred rest, we are reminded, that there is a God whom we must serve, and that there is an eternal portion which it behoves us to secure. We are led to take a retrospective view of our past lives, in order to see what we have done for our souls, and what prospect we have of attaining that happiness, for which we were created, and for which we were redeemed. In short, this appointment of a Sabbath affords exactly the same occasion for advancing the welfare of our souls, as the permission to labour on the six other days does for the advancement of our temporal interests: as, on the six days, we devise and execute plans for the acquisition of wealth, so, on the seventh day, we are occupied in attaining higher degrees of faith and holiness: and as, in the one case, we frequently cast up our accounts in order to see what progress we have made, so, in the other case, the periodical leisure that is afforded us, enables us to ascertain with precision the state of our souls before God.

Who then has not reason to be thankful for an institution which is so replete with benefit to his soul? Well might God number it amongst the highest obligations which he had ever conferred upon his people, the Jews; and well may we number it amongst our choicest blessings.]

  2.      Of the whole community—

[Had no specific time been appointed by God, none could ever have been agreed upon by men: no day would have suited the convenience of all; nor could human authority have prevailed to establish a law that should be universally and irrevocably obeyed. But God having fixed a day, the whole race of mankind is bound to yield obedience to his command: so that all who acknowledge his authority, wake upon the Sabbath with the same views, the same desires, the same purposes; all feeling in themselves an obligation to keep it holy, and all conscious that the same feeling pervades the Lord’s people in every quarter of the globe. In respect to this, there is no difference of rank or station. The rich man sees, that he is to lay aside both his cares and pleasures, in order to attend to the concerns of his soul: the poor man also sees, that though he may be, as it were, a slave on other days, on this day he is the Lord’s free-man. Indeed the poor have very peculiar cause for thankfulness on account of the Sabbath; for the rate of wages in every country is calculated by the amount that is necessary to support a man and his family; and that is given to a man for six days’ work, because God has commanded him to rest the seventh: but, if no such command had been given by God, the poor would have been required to work the seven days without any augmentation of their wages: in this respect, therefore, the poor are peculiarly benefited. But indeed the whole community being thus set at liberty for heavenly pursuits, and means of instruction being provided for all, such instruction too as they would not very readily receive in private, all meet, as by common consent, in the house of God, and there offer their united sacrifices of prayer and praise. From thence ail return to the bosom of their families, to diffuse a kindred spirit in their domestic circles, and thus to advance the temporal, no less than the eternal, happiness of themselves and others. Doubtless the degree in which these ends are promoted, must depend on the dispositions of the persons themselves; they who have no desire after spiritual blessings, will make no improvement of the opportunities afforded them: but they whose minds are spiritual, and whose situations in life preclude them from devoting much of their time to religion on other days, will now unite in social exercises, and in heavenly converse, with tenfold pleasure; and their hearts will burn within them, whilst they speak of the things which God has done for their souls. Nor will these persons he contented with seeking good to themselves; they will endeavour to do good to others: they will think whether there be not some ignorant neighbour whom they can instruct, or some afflicted neighbour whom they can comfort. On this day the poor is on a par with the richest: his time is his own, to spend for God, either in a way of personal improvement, or for the edification of those around him.

Suppose then the Sabbaths to be thus employed, who can calculate the good accruing from them to all ranks and orders of men; to the rich and to the poor; to the man in health, and to the roan immured in prison, or languishing on a bed of sickness; to those who are advanced in years, and those who are just entering on the stage of life?]

If, from these views of the Sabbath, we are made sensible of its value, let us consider,

  II.      The manner in which it should be improved—

It is not intended that we should be in bondage, as the Jews were; and much less that we should bear such an intolerable yoke as the Pharisees imposed on their Disciples: yet we are bound to venerate the Sabbath, and to keep it holy. God has enjoined that duty with very peculiar solemnity; “Remember that thou keep holy the Sabbath-day.” In what manner we should keep it holy, the text will inform us: we should keep it,

  1.      With a grateful sense of our privilege—

[God, in infinite love and mercy, has made this day on purpose for us: he knew how much such a periodical season of reflection would conduce to our happiness, and therefore appointed the observance of it even in Paradise. To us, who are so corrupt and sinful, and are immersed in the cares and pleasures of an ensnaring world, this institution is still more important: and therefore, when we wake on a Sabbath morning, our first thoughts should be, “This is the day that the Lord hath made; we will rejoice and be glad in it” On rising from our beds, we should shut the door of our minds against the intrusion of worldly thoughts, and should set our-selves to the contemplation of heavenly subjects. We should invite our God to come and take possession of our souls, and to banish from thence every imagination that may interfere with his service, or retard our spiritual improvement. We should consider what great objects are to be attained that day; what innumerable sins to be lamented; what great and Precious promises to be embraced; what communion with God the Father, and with the Lord Jesus Christ to be enjoyed; what grace, and mercy, and peace to be brought into the soul; what victories to be gained; what glory to be secured. Methinks, on retiring to our closet, we should say, ‘Now, vain world, begone; let nothing belonging to thee interrupt me for a moment: welcome, precious Bible, thou inestimable treasure: let me now unfold thy sacred pages, and obtain an insight into thy mysterious truths: and, O my God, “shine into my heart, to give me the light of the knowledge of thy glory in the face of Jesus Christ!” ’ In short, precisely as a carnal man embraces with avidity an occasion of worldly gain, and uses with energy the means of accomplishing his desire, so should we regard every Sabbath with increased joy, and improve it with augmented diligence.

That this is really the proper way of sanctifying the Sabbath, we are sure; since it is the very way prescribed by God himself: nothing of a temporal nature should (any further than is absolutely necessary) be admitted into our minds; but our whole delight should be in the God of our salvation.]

  2.      With a humble sense of our responsibility—

[If God has instituted Sabbaths for our good, they are a talent of which we must give an account to him. And O what an awful responsibility have we incurred by means of them! A person that is seventy years of age has had no less than ten years of entire Sabbaths! What might not have been done in that time, if they had been properly improved? — — — When therefore the Sabbath arrives, though we should welcome it as a blessing, we should welcome it with fear and trembling: lest, when designed for our good, it should only aggravate our final condemnation. We should pray to God to raise our minds to the occasion; to spiritualize our affections; to draw nigh to us in our secret retirement, and to reveal himself to us in the public assembly. We should bear in mind, that without Him we can do nothing: and that it is His presence and His blessing alone that can render any means effectual for our good. And when we come to the close of the Sabbath, we should inquire diligently, how far the designs of God’s love and mercy have been accomplished in us, and how far we have been forwarded in our preparation for the eternal Sabbath. It is this mixture of “joy and trembling” which we ought to cultivate, as the most desirable of all frames; contented to wait for unmixed joy, till all our dangers and responsibility shall be for ever past.]

  We cannot CONCLUDE without adding a word,

  1.      Of reproof—

[As for those who make scarcely any difference between the Sabbath and other days, but follow their business or pleasure in a shameless manner, we shall leave them to the reproof of Nehemiah, only warning them that their present gains or pleasures will but ill repay them for the loss of their souls. Our present subject leads us rather to notice those who detain their wives or servants at home, in order to provide them a more palatable repast. How different was the conduct of Christ and his Disciples! They had been so occupied in holy exercises, that they had even omitted to make the necessary provision for the calls of nature; and were contented to satisfy their appetite with a little barley rubbed out of the ears which they gathered by the way. It should seem that they were regardless of bodily indulgence, when they were called to attend to the concerns of their souls. O that we would learn of them, and imitate their self-denying piety! True it is, as we have said before, that works of mercy and necessity may be done; but it is equally true, that an attention to the soul is a work of the greatest mercy, and of indispensable necessity.]

  2.      Of encouragement—

[Though the alleged violation of the Sabbath was the pretext for condemning the Disciples, the real cause was, their adherence to Christ. Thus, if some sacrifice of time or bodily comfort be made in order to serve our God, the proud Pharisees, who hate the light, will inveigh against us as violating some duty either to God or man; when, if we spent our time in any other way, they would find no occasion of offence at all. But, if we be treated thus, let us remember who suffered in like manner before us; and let us comfort ourselves with this reflection, that, though man may condemn our piety, our God will both approve and reward it.]

MCCCCXXI

THE MAN WITH THE WITHERED HAND

  Mark 3:5–7.

And when he had looked round about on them with anger, being grieved for the hardness of their hearts, he saith unto the man, Stretch forth thine hand. And he stretched it out: and his hand was restored whole as the other. And the Pharisees went forth, and straightway took counsel with the Herodians against him, how they might destroy him. But Jesus withdrew himself with his Disciples to the sea.

THE exercise of benevolence is, in itself, calculated to excite universal admiration; but it is far from producing that effect on those who are blinded by prejudice or passion. They whose conduct is reproved by it will rather take occasion from it to vent their spleen the more. This our Lord uniformly experienced from the Pharisees. A remarkable instance of it is recorded in the text. Let us,

  I.      Consider the circumstances of the miracle—

The Pharisees, observing our Lord’s intention to heal a man who had a withered hand, questioned his right to do so on the Sabbath-day—

[Wishing to accuse him of inconsistency, or a contempt of the law, they asked him whether it was lawful to heal on the sabbath-day? Our Lord shewed them, that it wasb. He then asked them, Whether, while they condemned him for doing so benevolent an action on the Sabbath, they were more justified in indulging murderous purposes against him on the Sabbath? They, unable to answer except to their own confusion, “held their peace.” Though convinced of their unreasonableness and impiety, they would not confess it.]

Our Lord beheld their obstinacy with indignation and grief—

[Meek as our Lord was, he was susceptible of anger; yet that anger was not like the passion that too often agitates us. It was perfectly just and righteous. Sin was the object against which it was directed; and, while he was angry with the sin, he mourned over the sinner. Hereafter indeed his anger will be unmixed with any pity; but now it is, as ours also should ever be, tempered with compassion towards the offending person.]

Not intimidated by their malice, he proceeded to heal the withered hand—

[He bade the man stand forth in the midst of all. Surely such a pitiable object should have engaged all to interest themselves with Christ in his behalf. He then ordered him to stretch forth his hand. The man, notwithstanding he knew his inability to do it of himself, attempted to obey, and, in the attempt, received an instantaneous and perfect cure.]

Having thus more than ever exasperated his enemies, Jesus retired from their rage—

[One would have thought that all should have adored the author of such a benefit: but, instead of this, the Pharisees were “filled with madness.” Alas! what wickedness is there in the human heart! They joined immediately with the Herodians in a conspiracy against his lifee: but our Lord’s hour was not yet come; he withdrew therefore from their power, and thus defeated, for the present at least, their efforts against him.]

Having thus touched upon the principal incidents in the miracle, we shall proceed to,

  II.      Deduce from it some practical observations—

My first observation refers to our blessed Lord who wrought the miracle—

[Did our Lord in defiance of the rage of the surrounding Pharisees discharge his office boldly, yet, when he saw their murderous designs, withdraw himself? Then it may be observed, that, though we are never to decline any duty through the fear of man, yet are we at liberty to avoid the storms which we cannot allay.

Nothing is more clear than the duty of dismissing from our hearts altogether the fear of man. “Fear not man who can only kill the body; but fear him who can destroy both body and soul in hell — — — Indeed so obvious is this duty, that it commends itself even to the most prejudiced and embittered mindg — — — Not life itself is to be of any value in our eyes in comparison of a faithful adherence to this principle: we must be ready to lay down our lives for Christ’s sake, if ever we would be approved of him in the day of judgment — — —

But this does not forbid our prudently withdrawing from scenes of danger, provided we can do it without making any compromise of our fidelity to God. The seventy whom our Lord sent out to preach his Gospel, were told, that, “if they were persecuted in one city, they should flee to another.” And St. Paul, when the Jews of Damascus watched the gates night and day in order to destroy him, was let down by the wall in a basket, in order that he might escape their murderous rage. On many occasions our Lord himself withdrew from those who sought his life. And when Paul would have gone into the theatre at Ephesus, the Disciples kept him from his purpose, because they knew that he would instantly be put to death by his blood-thirsty enemiesl. The truth is, that life is a talent to be improved for God, and is not to be carelessly thrown away. We must be willing to sacrifice it, if called to do so in the providence of God. Neither a fiery furnace, nor a den of lions must so intimidate us, as to cause any violation of our integrity. But if, consistently with fidelity to God, we may preserve life, our duty is rather to preserve it for God, than to throw it away by a needless exposure of it to dangers which we cannot withstand.]

My next observation relates to him in whom the miracle was wrought—

[Did the man with the withered hand, in compliance with the Lord’s command, stretch out his hand, and in that act experience the healing of it? Then we, however desperate am condition be, should endeavour to execute the commands of God, and in that act expect his blessing on our souls.

Doubtless we are in ourselves as impotent as the man with the withered hand. But are we therefore at liberty to sit still without making any effort to save ourselves? If that man who laboured under a natural infirmity had refused to make the effort which our Lord enjoined, he had in all probability lost the cure which, in making the attempt, he obtained. How much more then shall we be left to rue our folly, if we, whose impotence is only of a moral nature, decline using the means which God has ordained! It is our duty to repent: it is our duty to believe in Christ: it is our duty to surrender up ourselves unreservedly to God. And if, when called to these exertions, we excuse ourselves by saying that we are not able, we shall provoke Almighty God to withhold from us the blessings which we so greatly need, and which he is ever ready to bestow upon us. He has told us, that “his Spirit shall help our infirmities.” But how will he help us? Not by moving us without any co-operation on our part, but by taking hold of the opposite end of a burthen, and bearing it together with us. Very remarkable is that answer which Jehovah gave to his people of old. The Church prayed, “Awake, awake, put on strength, O arm of the Lord.” The Lord answered, “Awake, awake, stand up, O Jerusalem.” “Awake, awake, put on thy strength, O Zion” God does not need our efforts; but he requires them; and when they are put forth in obedience to his commands, and in dependence on his grace, he will “perfect his own strength in our weakness.”

I call upon you all then to repent of sin, to flee to Christ for refuge from the guilt and power of it, and to consecrate yourselves unreservedly to him. I readily acknowledge, that you are not of yourselves sufficient for these things: but “the grace of Christ is, and shall be, sufficient for you,” if, in dependence on his promised aid, you will address yourselves to these all-important duties. “Be workers together with God;” and he will never suffer you to work in vain. I grant, you are asleep; I grant, you are dead: but I say with confidence, “Awake thou that sleepest, and arise from the dead, and Christ will give you light.”]

My last observation is, that if, like this man, you have experienced the mighty working of Christ’s power, you must, throughout the whole remainder of your lives, shew yourselves living monuments of his power and grace.

[Wherever he went, he was a witness for Christ. And such must you be. You must let it be seen that he both does and will renew the powers of a withered soul, and infuse into it such energies as shall bear the stamp and character of divinity upon them. And one such witness, if he provoke hostility in some, will afford the greatest possible encouragement to others. The Sabbath-day is now the time that our Lord especially selects for the communication of his blessings to the souls of men. But the generality are content with an attendance on outward ordinances, without expecting any peculiar blessing from them. Let it however be seen in you that “his word is quick and powerful,” and, that to those who receive it aright, it “is the power of God to their salvation.”]

MCCCCXXII

CHRIST’S LOVE TO HIS PEOPLE

  Mark 3:31–35.

There came then his brethren and his mother, and, standing without, sent unto him, calling him. And the multitude sat about him, and they said unto him, Behold, thy mother and thy brethren without seek for thee. And he answered them, saying, Who is my mother, or my brethren? And he looked round about on them which sat about him, and said, Behold my mother and my brethren! For whosoever shall do the will of God, the same is my brother, and my sister, and mother.

IT is common for persons to feel an undue degree of solicitude for the bodily welfare of their friends, whilst they have little anxiety for the spiritual and eternal welfare of mankind at large. Hence, if a minister be in danger of impairing his health by his exertions, they are ready to say to him, “Spare thyself” but, if thousands be perishing all around them for lack of knowledge, they are not so ready to stir him up to increased activity and diligence. The near relations of our Lord were under the influence of this partial regard, when “they went out to lay hold on him, and said of him, “He is beside himself;” or, as it might rather be translated, “He is transported too far.” It should seem that it was with that view that they called for him at this time: they were afraid that he would sink under the weight of his continued labours. But he felt, that both health, and life too, were well sacrificed in such a cause: and therefore he disregarded their message, and turned it into an occasion of expressing the greatness of his regard for his obedient followers.

From this declaration of our Lord, we shall be led to shew,

  I.      The character of those whom Jesus loves—

This is expressed in few, but comprehensive words; “They do the will of God.” But what is this will? It includes two things:

  1.      They believe in Jesus Christ—

[This is eminently the will of God: and till this be done, nothing is done to any good purpose: the persons remain, and ever must remain, objects of his wrathd — — — This therefore they do in the first place — — — And they do it humbly, renouncing utterly every other ground of hope — — — and thankfully adoring God from their inmost souls for such a refuge — — —]

  2.      They seek after universal holiness—

[This also is the will of God; nor are the loudest professions of attachment to Christ of any avail without itf — — —And, this also they do. And they do it unreservedly, accounting “no commandment grievous” — — — and in a progressive manner, never thinking they have attained, while any thing remains to be attained — — —

We pass on to consider,

  II.      The regard he bears towards them—

Our Lord gives them the preference to his nearest relations, as such; and honours them with the most endearing appellations of brother, sister, mother. Now from this we must understand, that,

  1.      He bears the tenderest affection towards them—

[We naturally expect the warmest affection to subsist between persons so closely allied to each other. But the love that is found amongst earthly relatives is but a faint image of that which both Christ and his Father feel towards all their obedient followers — — —]

  2.      He will give them the most familiar access to him—

[His mother and his brethren were all this time without, whilst Jesus and his attentive followers were within, the house: and, though solicited by his own mother, he would not go out to her, because it would deprive them of the instructions which they were anxious to receive. And who can tell, what gracious communications Jesus will vouchsafe to those who serve him in spirit and in truth? They shall never seek his face in vain: they shall never call for him, but he will answer them, Here I am — — —]

  3.      He will order every thing for their good—

[Any man that is not devoid of principle will consult the good of his family, when the management of their affairs is committed to him. And will not Jesus, who is constituted “Head over all things for the express benefit of his Church,” be attentive to the interests of his obedient people? Will he not supply all their wants, mitigate all their sorrows, and over rule all things for their eternal goodm? — — —]

  4.      He will own them as his, in the last day—

[Suppose him in that day surrounded by the whole assembled universe; and many who were once related to him in the flesh, or who once professed themselves his followers, calling upon him, and saying, ‘We want a nearer access to thee; “we have eaten and drunk in thy presence; we have cast out devils in thy name, and in thy name done many wonderful works;” we are thy brethren, thy sisters, thy nearest and dearest relatives.’ Methinks he will then renew the same gracious declaration that is contained in our text; “Who is my mother, or my brethren?” And then, “stretching out his hand towards his obedient followers, he will say, Behold my mother, and my brethren: for, whosoever did the will of God, the same is my brother, and sister, and mother.”]

  INFER—

  1.      How reasonable are the terms on which Christ proposes to acknowledge us as his disciples!

[He requires that all who would be his disciples should apparently cast off all regard for their nearest friends and relatives. I say apparently; for nothing is really farther from his intentions, than to encourage, either by this declaration, or by that in the text, any disrespect to our parents: on the contrary, we are commanded to honour our parents; and are told by the Apostle, that “that is the first commandment with promise.” But when our love or obedience to earthly parents stands in competition with our obedience to Christ, then we must resemble Levi; in commendation of whom it is said, “He said unto his father and to his mother, I have not seen him, neither did he acknowledge his brethren, nor knew his own children.” And shall this appear harsh or unreasonable? See what Jesus has done for us: He knew not his mother and his brethren in comparison of his believing and obedient people: and shall we prefer our earthly relatives to him? If he has so loved us, who are altogether polluted, and deserve nothing but evil at his hands, how much more should we so love him, who is altogether lovely, and deserves infinitely more love at our hands than eternity will be sufficient to express!]

  2.      What encouragement have we to comply with these terms!

[In complying with the terms which Christ has proposed, and adhering to him in opposition to the will of earthly friends, we may possibly incur their displeasure, and feel to the uttermost of their power the effects of their resentment: they may frown upon us, disown us, disinherit us. But “when father and mother forsake us, the Lord will take us up.” His express promise is, that for one father, mother, brother, sister, house, or estate we lose for his sake, we shall even in this life receive a hundred fathers, mothers, brothers, sisters, houses, and estates. Does any one ask, How shall this be accomplished? We might answer, that it is abundantly verified in the regard shewn to us by the Lord’s people: but, independent of that, we say, the Lord Jesus will give himself to us, and be to us more than ten thousand relatives, or ten thousand worlds. Let any one say, whether the love of Christ, the grace of Christ, and the glory of Christ, do not compensate a hundred-fold for all the creature-love, and all the temporal advantages, that we can lose for him? Let the determination then of Joshua be ours; that whatever course others may follow, and whatever obstacles they may lay in our way, “we, with God’s help, will serve the Lord.”]

  3.      How unlike to Christ are they, to whom a compliance with these terms is odious!

[None are so odious in the eyes of the ungodly world as the true, faithful, determined Christian. The generality, instead of loving him in proportion to his advancement in piety, will despise him; and will make his high attainments, not only the occasion, but the measure, of their contempt. They will be ashamed to acknowledge a pious character as a relation, or friend, or even as an acquaintance. They would rather be seen in public with an infidel or debauchee, than with one who was eminent for his love to Christ. But how unlike to Christ are they; when the very thing which endears them to him, renders them odious in their eyes! Surely it will be well for such persons to consider what Christ’s views of them must be? for if the godly are so precious to him because they are godly, surely the haters and despisers of godliness must for that very reason be most hateful in his eyes. Accordingly he has told us, how he will resent the contempt shewn to his people; and that “it were better for a man to have a millstone hanged about his neck, and to be cast into the sea, than that he should offend one of his little ones.”]

MCCCCXXIII

THE SPRINGING FIELD

  Mark 4:26–29.

And he said, So is the kingdom of God, as if a man should cast seed into the ground; and should sleep, and rise night and day, and the seed should spring and grow up, he knoweth not how. For the earth bringeth forth fruit of herself; first the blade, then the ear, after that the full corn in the ear. But when the fruit is brought forth, immediately he putteth in the sickle, because the harvest is come.

THERE is a rich variety in the parables delivered by our Lord. Almost every thing around him was made a vehicle of divine knowledge. Agriculture in particular afforded him many illustrations of his doctrines. He dwelt on that subject the more, because it was so adapted to his hearers. In the passage before us he compares the kingdom of God to seed springing up in the field. This comparison is applicable to the erection of his visible Church in the world; but we shall consider it rather in reference to a work of grace in the soul.

There is a resemblance between seed in a field, and grace in the heart,

  I.      In the manner of their growth—

In the parable of the Sower, our Lord comprehends those characters who receive not the word aright. In this he confines himself to those characters that are truly upright. The growth of grace in their hearts resembles that of corn in a field, in that it is,

  1.      Spontaneous—

[Seed, when harrowed into the earth, is left wholly to itself. The husbandman “sleeps by night,” and prosecutes his labours “by day,” without attempting to assist the corn in the work of vegetation; whatever solicitude he may feel, he abstains from such fruitless endeavours. “The earth must bring forth the fruit of itself,” or not at all. There is a principle of life in the corn which causes it to vegetate; nor is it indebted to any thing but the kindly influences of the heavens: thus it is with divine grace when sown in the heart of man. We do not mean that any man naturally and of his own will, lives to God; this is contradicted by the whole tenour of Scripture: but grace is a seed which has within it a principle of lifec; it operates by a power inherent in itself, and is dependent only on Him who gave it that power: the exertions of ministers, however unremitted, cannot make it grow; it must be left to the operation of its own native energyf; it will then put forth its virtue, through the invigorating beams of the Sun of Righteousness, and the refreshing showers of the Spirit of God.]

  2.      Gradual—

[Seed does not instantly spring up in a state fit for the sickle. It passes through many different stages before it arrives at maturity. Thus also, in a work of grace, “the blade, the ear, and the full corn,” arise in regular succession. A Christian in his earliest attainments wears a different appearance from what he ever did before; he is not less altered than a grain of wheat when it puts forth “the blade;” he feels himself a sinful, helpless, and undone creature; he cleaves to Christ as a suitable and all-sufficient Saviour, and shews by his whole deportment that he has been quickened from the dead: but still he is prone to entertain self-righteous hopes, and too often yields to unbelieving fears. Hence, though sincere at heart, his attainments are but small. In process of time he shews himself solid and hopeful as “the ear:” his knowledge of self is more deep, and his views of Christ more precious; his dependence on the power and grace of Christ is more simple and firm. Hence, though his conflicts may be more severe, he is more able to sustain them; nor is there any part of his conversation wherein his profiting doth not appear. After much experience, both of good and evili, he becomes like “full corn in the ear.” Though his views of himself are more humiliating than ever, he is not discouraged by them; he only takes occasion from them to live more entirely by faith on Christ: there is an evident ripeness in all the fruit that he brings forth. Above all, he lives in a nearer expectation of “the harvest.” He sits loose to all the concerns of this present life, and longs for the season when he shall be treasured up in the garner.]

  3.      Inexplicable—

[The most acute philosopher “knoweth not how” the grain vegetates. That it should die before it springs up, and then so change its appearance as to put forth the blade, &c. is a mystery that none can explain: thus the operations of grace in the soul of man are also inexplicable. We know not how the Spirit of God acts on the powers of our mind; we discover that he does so by the effects; but how, we cannot tell. In this view our Lord compares the Spirit’s agency to the wind, the precise point of whose rise or destination we are unable to ascertain: nor is the mysteriousness of these changes, which we see in the natural world, ever made a reason for disbelieving them; neither should the difficulty of comprehending some things in a work of grace render us doubtful of its reality.]

This resemblance, already so striking, may be further seen,

  II.      In the end for which they grow—

The seed grows up in the field in order to the harvest—

[The husbandman in every part of his labour has the harvest in view; he manures, and ploughs, and sows his ground, in hopes of reaping at last. In every successive state of the corn he looks forward to the crop, and “when the harvest is come,” he “immediately puts in the sickle.”]

Thus also grace springs up in the souls of men to prepare them for glory—

[God, having from the beginning chosen his people to salvation, orders every the minutest incident for the accomplishment of his own purpose. All the dispensations of his providence concur for this end; all the operations of his grace are adjusted with the same view. The first infusion of a principle of life into our souls is in order to our eternal happiness. All the ordinances, whereby that life is preserved, are for the same end: for this, the word distils as the dew, and the clouds drop fatness; for this, the very things which seem for a time to retard its growth, are permitted: the gloomy chilling influences of temptation and desertion, are overruled for its final good. When the soul is ripe for glory, “immediately will the sickle be put in:” when we are fully meet for the mansion prepared for us, God will receive us to it. Then will Christ, the great husbandman, rejoice in the fruit of his labours; the ministers also, who laboured under him, will rejoice together with himq; and that promise which our Lord has given us shall be fulfilled—.]

This is a rich source of comfort to ministers, and of encouragement to their people—

[Ministers, like the husbandman, are scattering the seeds of God’s words; but, through impatience, are often ready to complain that they have laboured in vain. They forget that the seed lies long under the clods before it vegetates, and that much of their seed may spring up, when they have ceased from their labours: they are often discouraged too by the drooping aspect of their people: they would wish them to grow up to a state of perfection at once, and to attain to ripeness without the changes of succeeding seasons; but it is by such changes that they are brought to maturity. Well therefore may ministers prosecute their work with cheerfulness. Leaving events to God, they should follow the direction given them in the wordt— and expect that the promised success shall in due time attend their labours—. People also, of every description, may receive much encouragement. They often are ready to doubt whether “the root of the matter be indeed in them:” because their progress is not so rapid as they could wish, they are apt to despond. It is right indeed to examine whether we be really endued with life; nor should we rest contented with low degrees of growth. Whatever joy we feel in seeing the blade, we should grieve if it made no progress. Thus we should never be satisfied without going on unto perfection. But let us wait with patience for the former and the latter rain. Let us expect a variety of seasons as well in the spiritual as the natural world: let us commit ourselves to God, that he may perfect us in his own way. Thus in due season shall we be fit for the granary of heaven; the sickle shall then separate us from all our earthly connexions; and we shall be carried in triumph to our appointed rest.]

MCCCCXXIV

THE GRAIN OF MUSTARD-SEED

  Mark 4:30–32.

And he said, Whereunto shall we liken the kingdom of God? or with what comparison shall we compare it? it is like a grain of mustard-seed, which, when it is sown in the earth, is less than all the seeds that be in the earth. But when it is sown, it groweth up, and becometh greater than all herbs, and shooteth out great branches; so that the fowls of the air may lodge under the shadow of it.

“VERY excellent things are spoken of thee, thou city of God.” There is nothing either in heaven or earth which may not well serve to shadow forth thine excellencies. Our Lord had already illustrated the nature of his kingdom by a great variety of most instructive parables; and now stretches, as it were, his invention, in order to find other similitudes whereby to make it more fully understood. But choosing, as he always did, to bring his illustrations from things most obvious and familiar, he compares his Church and kingdom to a grain of mustard-seed. We shall,

  I.      Illustrate this comparison—

“The kingdom of God” means, in this as in a multitude of other places, the visible kingdom of Christ established in the world, arid his invisible kingdom erected in the hearts of men. We must illustrate the comparison therefore,

  1.      In reference to the Church of Christ in the world—

[The mustard-seed is the smallest of all those seeds which grow to any considerable size: and such was the Church of Christ at its first establishment in the world. It consisted at first of our Lord and his twelve Disciples; and even after our Lord’s ascension, their number was only one hundred and twenty. Soon however it spread forth its branches. As the mustard-seed, notwithstanding its smallness, grows up (in the eastern countries) into a tree of some magnitude, so did the Church, notwithstanding its unpromising appearances, extend its limits with astonishing rapidity. In the space of but a very few years, it filled, not Judsea only, but the whole Roman empire. Nor is it yet grown to its full dimensions. It will in the latter days overspread the whole earth. All the kingdoms of the world shall become the kingdoms of the Lord and of his Christ. And as Jews and Gentiles have already taken refuge under its shadow, so shall the people of all nations and languages in God’s appointed time.]

  2.      In reference to the grace of God in the heart—

[Grace, when first implanted in the soul, is often very small, shewing itself only in some glimmering views, slight convictions, good desires, faint purposes, and feeble endeavours. But in process of time it grows in every part; it shoots forth its roots into the soul, and becomes stronger in all its branches. The faith which was weak, is confirmed; the hope that was languishing, is made lively and abundant; and the love that was but cold and selfish, displays itself with purity and fervour. And all, who come within the sphere of its influence, receive rest and refreshment from its salutary shade. Indeed its full growth cannot be seen in this world. For that glorious sight, we must ascend to heaven, where every tree of righteousness flourishes with unfading beauty, and exhibits in the brightest colours the power and efficacy of the Redeemer’s grace.]

Such being the import of the comparison, we shall now proceed to,

  II.      Improve it—

The parts of our improvement must necessarily have respect to the different views in which the parable has been explained.

  We shall draw from it therefore some OBSERVATIONS;

  1.      For our encouragement respecting the Church at large—

[It is to be lamented that infidelity and profaneness have overrun the world; and that this tree which the Lord hath planted, has been so “wasted and devoured by the wild beasts of the field.” But still the stock remains, nor shall it ever be rooted up. It shall yet “shoot forth its roots downward and bring forth fruit upwardd.” At various seasons the Church has been contracted within very narrow limits; yet has always been preserved. In the days of Noah and of Abraham, the branches were cut down, and nothing remained but the mere stem; yet it put forth fresh branches, and extended them far and wide. So shall it do yet again, till at last it cover the whole earth. Where there is nothing now but idolatry and every species of wickedness, there shall one day be “holiness to the Lord inscribed upon the very bells of the horses.” Let us then water this tree with our prayers and tears. Let us help forward its growth by every means in our power; and look with confidence to that period, when all the nations of the world shall come and sit under its benign shadow.]

  2.      For our consolation under personal doubts and apprehensions—

[From the smallness of our attainments we are sometimes ready to doubt whether the little seed of grace in our hearts will ever grow up to any use or profit. But there is not a saint in heaven whose grace was not once comparatively weak. All were once “as new-born babes;” nor was it till they had learned many humiliating lessons, that they attained to the age of young men and fathers. Thus in the natural world, the largest oak was once an acorn, and the largest mustard-tree a little and contemptible seed. Why then should any despond because of present appearances? Why should not we hope that in process of time our graces shall be strengthened, and our wide-extended branches be filled with fruit? Our God assures us that he does “not despise the day of small things;” why then should we? Let us trust, and not be afraid. Let us look up to heaven for the genial influences of the sun and rain: nor doubt but that God will accomplish the work he has begun; and “fulfil in us all the good pleasure of his goodness.”]

MCCCCXXV

THE GADARENE DEMONIAC

  Mark 5:16–18.

And they that saw it told them how it befell to him that was possessed with the devil, and also concerning the swine. And they began to pray him to depart out of their coasts. And when he was come into the ship, he that had been possessed with the devil, prayed him that he might be with him.

THE miracles of our blessed Lord were certainly intended in the first instance to attest the truth of his divine mission; in which view he himself frequently appeals to them. But they were also intended to shadow forth the benefits which he was to confer on the souls of men. In both these points of view the miracle before us is deserving of the most attentive consideration. True it is that infidels have attempted to reduce this miracle to a mere curing of a man of an epilepsy or falling sickness. But it is evident that devils were expelled from him by the power of our Lord, since it was by them that the herd of swine were impelled to rush into the sea. A single man, or two men (for St. Matthew tells us there were two, though St. Mark notices only one, as being by far the greater monument of our Lord’s power,) could not drive twenty swine into the sea, and much less two thousand, of which number this herd consisted: and this destruction of the swine consequent upon the expulsion of the devils from the poor demoniac, shewed how great a deliverance had been effected for him, and how entirely all the hosts of hell were subject to the controul of our blessed Lord.

To enter into these events aright, we should consider them,

  I.      As they occurred on that occasion—

We notice,

  1.      The miracle wrought—

[Satan at that time had great power over the bodies of men: and a whole “legion” of devils had at that time occupied that poor unhappy man, whom they endued with a strength wholly supernatural; insomuch that no chains or fetters could confine him. But at the command of Jesus they came forth and left their captive at perfect liberty. Fearing that Jesus would send them instantly into the abyss of hell, which is, and for ever will be, their appropriate abode, the devils requested permission to enter into the herd of swine; and, having gained permission, they instigated the whole herd to rush down into the sea, where they were all destroyed. Probably the devils hoped by this to incense the owners of the swine against the Lord Jesus; and in this they succeeded altogether according to their wish.]

  2.      The effects produced—

[The effect upon the Gadarenes, to whom the herd belonged, was, to make them all, even the whole city, anxious, that our Lord should leave both the place and neighbourhood. One would have supposed indeed that the mercy vouchsafed to the demoniac should rather make the Gadarenes anxious to retain our Lord, that they might obtain similar mercies at his hands: but a concern for their temporal interests swallowed up every other consideration, and united them all in one request, that Jesus “would depart out of their coasts.”

But how different was the effect upon the man whom Jesus had delivered! He followed Jesus to the ship, and entreated that he might be permitted to wait upon him as a constant follower and attendant. And, when Jesus, for wise and gracious reasons, forbade that, and told him rather to go home to his friends and relatives, and tell them what mercy God had vouchsafed unto him, he went home, and with fidelity and gratitude proclaimed to all around him the benefits he had received from his adorable Benefactor.]

But, not to dwell on the events which then took place, I wish you more particularly to view them,

  II.      As renewed yet daily before our eyes—

Of these things we may be well assured:

  1.      Satan has still most dreadful power over men—

[He no longer, I apprehend, possesses, as he once did, the bodies of men: but he has not one whit less power than he had over their souls. See to what an extent the whole race of mankind are subjected to his controul. All men without exception are risen up in rebellion against God. Nor will they submit to any restraint either from reason or conscience. Every one follows his own will and his own way, even to the great injury of all around him, and to the certain destruction of his own soul. Tell men of their fearful responsibility to God, and of the terrors that await them in the eternal world, and “they make light of all,” and say, like the devils in this poor demoniac, “What have we to do with these things?” or as Pharaoh, “Who is the Lord, that we should serve him? We know not the Lord, neither will we obey his voice.” Not even this poor demoniac acted a more insane part than the generality around us: he wounded and destroyed his body: but these, in all that they do, wound and destroy their immortal souls: so true is that declaration of Solomon, “The heart of the sons of men is full of evil; madness is in their heart, while they live; and after that they go to the dead.” And all this is by the instigation of the devil, who is “the God of this world,” and “worketh in all the children of disobedienceg.”]

  2.      But Jesus still exercises the same sovereign power over him—

[Truly the word of the Lord is yet quick and powerful, nor can all the powers of hell withstand it. We see the effect, as visibly as ever the Gadarenes did, of the word going forth in the ministration of the Gospel. Are there not even here present some who have “passed, as it were, from death unto life,” and have “been translated from the power of darkness into the kingdom of God’s dear Soni?” The Prodigal Son shews us what a change takes place in the soul when once it is enabled to recover itself out of the snare of the devil, and to assert its liberty. And if in him we behold all the madness of a life passed under the influence of the devil, and all the blessedness of a life consecrated to the service of the Most High, then may we behold the same in many, I trust, amongst ourselves, who have, by the preached Gospel, “been turned from darkness unto light, and from the power of Satan unto God.”]

  3.      But still is there the same enmity against the Saviour in the hearts of ungodly men—

[When the power of divine grace is seen in the deliverance of sinners from the bonds of Satan, we should naturally suppose that all who behold the change should rejoice in it, and desire to become partakers of the same benefits. But the very reverse of this is found true in every place: and, as in the instance before us, an opposition to the Saviour is raised, and persons of every description unite in a desire to expel him from their coasts. In this, Herod and Pontius Pilate will unite: in this will both Jews and Gentiles concur: in this will “devout women” be found in league with “lewd fellows of the baser sort:” the desire of all ranks and orders of ungodly men are in perfect harmony on this subject; they all with one voice exclaim, “Depart from us, we desire not the knowledge of thy ways.”]

  4.      Still however on the part of those who have experienced his saving benefits is there the same desire to glorify his name—

[To commune with the Saviour, to enjoy his presence, to fulfil his will, and to obtain richer communications of his grace, are the leading desires of all who have been delivered by him from the power of the devil. Whatever be their situation in life, they will be “as lights in a dark world,” and will so “make their light to shine before men, that all who behold them shall glorify the name of Jesus.”They feel themselves bound to stand up as witnesses for him, that he is that “stronger man, who alone can bind the strong man armeds,” and deliver from his bonds the vassals whom “he had led captive at his will.” From a sense of gratitude to his heavenly Benefactor, he will, like this liberated maniac, commend him to all around him, saying with the Psalmist, “Come and hear, all ye that fear God, and I will tell you what he hath done for my soul.”]

  ADDRESS—

  1.      Those who have never yet been dispossessed of the devil—

[It is humiliating to reflect on the state of our fallen world, of which “Satan is the god,” and we all without exception are his subjects. To all who live in sin of any kind it may be said, “Ye are of your father the devil, and the lusts of your father ye do.” “What have we to do with thee?” was the one voice of all the devils in the man that was possessed by them: and all of them cried, “Torment us not.” And is not a similar apprehension expressed by men at this day, when the Lord Jesus Christ is, as it were, introduced amongst them, “Speak not to us of him; do not make us melancholy?” Does not the whole tenour of men’s lives shew, “whose they are, and whom they serve?” It is not necessary that men should rush headlong into all manner of iniquity. Sin, whether of a more heinous or more specious kind, equally shews under whose influence they live, and that they need to “be turned from idols to serve the living God.” Satisfy not then yourselves, my brethren, with some good feelings and some general acknowledgments. The devils acknowledged Jesus as the “Son of the living God; and they deprecated his wrath; and yet were they devils still. You must go much further than this if you would be partakers of Christ’s kingdom and glory. You must be made “new creatures in Christ Jesus,” and must evince the reality of this change by a corresponding and visible deportment.]

  2.      Those who have been made monuments of Christ’s power and grace—

[See what unbounded mercy has been vouchsafed unto you. See in the fate of that entire herd of swine what is the final destiny of all the vassals of sin and Satan. O bless your God for his distinguishing grace. And now, whilst you confess your obligations, arise to the duties imposed upon you. To that liberated man the Lord Jesus said, “Go home to thy friends, and tell them how great things the Lord hath done for thee.” And this he says to every one of you. Not that you are to do this in a way of boasting and self-complacency: God forbid: but you must do it in order to commend the Saviour to all around you, and, if possible, to bring them also to a participation of his saving benefits. And be attentive also to the whole of your life and conversation, that you may “adorn the doctrine” which you profess, and constrain all to glorify Him who has done such great things for you.]

MCCCCXXVI

THE WOMAN WITH A BLOODY FLUX HEALED

  Mark 5:25–29.

A certain woman which had an issue of blood twelve years, and had suffered many things of many physicians, and had spent all that she had, and was nothing bettered, but rather grew worse, when she had heard of Jesus, came in the press behind, and touched his garment. For she said, If I may touch but his clothes, I shall be whole. And straightway the fountain of her blood was dried up; and she felt in her body that she was healed of that plague.

THE miracles of our Lord afford much useful instruction. They were not perhaps always intended as types; but they afford a just occasion for spiritual observations.

To improve the miracle now before us, we observe,

  I.      Sin has introduced many lamentable evils into the world—

[Sickness and pain and death are the effects of sin. If our first parents had not sinned, these things had never existed. The infirmities of the weaker sex are especially noticed in this view. Deplorable was the condition of the woman mentioned in the text: but incomparably worse effects have proceeded from sin: our souls are altogether diseased in every part. The prophet’s description of the Jews is applicable to usb. Our own confession is but too just a picture of our state; and, if we should die in this state, we must surely perishd.]

  II.      We are prone to rest in carnal methods of removing them—

[The woman had employed many physicians, and had spent her substance on them without any benefit. We blame her not for using all possible means of relief: but she had looked no higher than to the creature for help. This conduct incensed the Lord against good King Asa; and in every age it provokes the eyes of his glory. In spiritual things we generally act the same part. Under slight convictions of sin we rest in purposes of amendment. If guilt lie heavy on our souls, we flee to duties, and hope by them to compensate for past neglects. Not but that it is right to use the means of salvation: but we should look through the means to the Saviour, and expect mercy, not for our diligence, but for his name’s sake. Unless we do this our labour will end in disappointment.]

  III.      However desperate our disorders be, the Lord Jesus is able to heal them—

[The woman’s disease had baffled all the art of medicine; but she hoped to find relief from the Lord Jesus. Nor was she disappointed in her application to him: there went virtue out of him and healed her instantly. The same power will he exercise over the diseases of the soul. The most heinous sins may be purged away by his blood; the most inveterate lusts may be subdued by his Spirit. A whole cloud of witnesses have testified of this truthi: nor are there wanting many living monuments of his power and grace.]

  IV.      The more we honour Jesus by faith, the more will he bless and honour us—

[Greatly did this diseased person honour Jesus by her faith. She had heard of his unbounded power and benevolence towards others: she trusted that he would exercise them towards herself. Nor did she at all stagger through unbelief. Jesus therefore determined to bless and honour her. His inquiries were made, not for his own information, but to bring her into notice, and to propose her as a pattern for the encouragement of others. He not only conveyed, but expressly confirmed, her cure, and dismissed her with the endearing appellation of “daughter.” Thus will he testify his love to all who rely upon him. How gloriously did he reward the confidence of the Hebrew Youths! Nor shall any put their trust in him in vain. Their sins, however numerous, shall surely be forgivenl: their difficulties, however great, shall surely be overcome.]

  ADDRESS—

  1.      To those who are unconcerned about their spiritual maladies—

[We all are sensible that we are sinful creatures, and profess an intention to seek forgiveness: yet for the most part we defer this necessary work. If our bodies were disordered, we should apply to the physician; we should even spend our substance in procuring his aid, and this, with only an uncertain hope of obtaining relief. But we account the smallest labour too much for our souls: we will not apply in earnest to our Almighty Physician, notwithstanding we could not fail of success in our application, and should be sure to obtain healing “without money and without price.” What strange infatuation possesses impenitent sinners! What extreme folly is it to prefer the transient welfare of a perishable body, before the eternal welfare of an immortal soul! Let the conduct of this woman put such persons to shame, and let them instantly avail themselves of the Saviour’s presence.]

  2.      To those who desire to have their disorders healed—

[Man is ever prone to seek help in the creature first. The Jews of old did this to their own confusion: and God has declared, that all who do so shall fail of successo. Let us then be convinced that the sinner’s help is in God alone, and that all others are “physicians of no value.” Let us never question the power or willingness of Christ to save. Let us make our way to him through all difficulties and obstructions. Let us stretch out our hands with humble boldness and confidence, nor doubt but that virtue shall proceed from him to heal our souls.]

MCCCCXXVII

PREVALENCE OF UNBELIEF

             Mark 6:6.

And he marvelled because of their unbelief.

ONE would suppose, that those who had the fullest opportunity of knowing the Lord Jesus from his earliest infancy, would have been the first to embrace his salvation, when once it was openly proclaimed to them. But the very reverse of this was the fact. The circumstance of their knowing his family connexions was a ground of offence to them; so that they were more averse to receive him, than others were who had never possessed these advantages. We are not to suppose that this excited real surprise in the bosom of our Saviour; because he knew, from the beginning, that “a Prophet has no honour in his own country. But, as the inspired writers always speak of him as if he had been affected as other men, we are told in my text, “He marvelled because of their unbelief.”

A similar effect is generally produced wherever Christ is preached. His Gospel is but too generally despised by those to whom it is more immediately sent; and it is more sought and valued by those who are somewhat remote from the sphere of its stated ministration. In fact, there are but few, in any place, who embrace it with their whole hearts. In proof of this, I will shew you,

  I.      What unbelief prevails amongst us—

I grant, that if the name of Christianity were sufficient, we all are Christians. But the slightest observation of what is passing either around us or within us, is sufficient to convince us,

  1.      How few regard the Lord Jesus Christ with the veneration he deserves—

[As to the bowing of the head or knee at the mention of his name, many will do that, who never bow their hearts to his will, or yield obedience to his commands. If from our inmost souls we regarded him as “Emmanuel, God with us,” how should we fear before him; admiring his person, adoring his love, and magnifying his grace! See how the Cherubim before the throne conduct themselves, whilst incessantly they proclaim his praise: so would it be with us in our daily walk before him, if our faith were such as it ought to be: we should veil our faces as unworthy to behold him; and our feet, as unworthy to serve him; whilst we should yet strive to serve him with all our faculties, both of soul and body.]

  2.      How few look to him aright for the communication of his saving benefits!

[We see how diseased persons pressed around him in the days of his flesh; and were let down through the roofs of their houses, when no other way of access to him was open to them. But where do we find persons thus earnest in their approaches to him in their secret chambers? The diseases of our souls can be healed by him alone: yet, if we look at our prayers that are offered to him day and night, who has not reason to blush and be ashamed? — — — And whence is this, but from our unbelief, which keeps us from feeling either our need of his mercy, or of his willingness to bestow it.]

  3.      How few surrender up themselves to him as his devoted servants!

[Behold how the Apostles left their nets, and Matthew the receipt of custom, to attend upon their Lord! So, in heart and spirit, will all his believing people forsake all for him. But say, Whether, this be indeed the habit of your lives? Look back to your early days; and trace your conduct up, through successive years, to the present moment, and then declare, whether you have ever risen thus superior to earthly things, and devoted yourselves unreservedly to your Lord and Saviour! This is the proper office and effect of faith: and the total want of this fruit argues but too plainly the want of the root from which alone it can proceed.]

This state of things may well excite our wonder; as will appear, whilst I shew,

  II.      What reason there is to marvel at it—

Consider, I pray you,

  1.      With what abundant evidence Christ is set forth amongst you—

[At Nazareth, he appeared as a poor man, of a poor family, in circumstances of extreme want, not having so much as a place where to lay his head. And from his hearers there his future history was veiled, as was also the entire nature of his divine mission. Yet our Lord marvelled at their unbelief. But to you the entire nature of his dispensation is made manifest; and the glory of God, as displayed in it, has been set before your eyes. You see him coming down from heaven, to obey the law which you have broken, and to endure the curse which you have merited; and then rising from the dead, and ascending to heaven, to perfect the work for you. You have beheld the meridian blaze, as it were, of that light, of which they saw but the early dawn. Nay, more; you have seen “the glory of all the Divine perfections concentrated in him, and shining forth in his face.” If, then, there was cause for marvel at their unbelief, what must there be at yours? — — —]

  2.      With what confidence you profess yourselves to be his—

[You would account it a grievous insult, if your right to call yourselves Christians were questioned. Yet, if you will forgive me, I would ask, What are the great mass of you better than baptized heathens? You have been baptized in the name of Christ, it is true; as Simon Magus also was: but, what was he changed by his baptism; or, what are you? What evidence have you that you are “born of the Spirit,” and “made new creatures in Christ Jesus?” And if, in the want of all proof of conversion, you maintain your title to heaven, say whether you be not opposing every declaration of God in his word, and whether there be not reason to marvel at your unbelief?]

  3.      What important interests you have at stake—

[On your believing in Christ your eternal happiness depends. This, all who receive the Gospel most cordially acknowledge. How comes it, then, that you never take the trouble to examine your state before God, and to try the sincerity of your faith? One would suppose that the thought of eternal happiness in heaven, or of eternal misery in hell, should be sufficient to awaken you to some consideration: but, since nothing of this kind can influence you, we may well marvel at your unbelief — — —]

Know, then,

  1.      That the Lord Jesus Christ at this very instant marvels at you—

[As sure as he ever marvelled at the Nazarenes in the days of his flesh, so does he now at you. ‘These are the persons for whom I went down from heaven, and for whom I lived and died; yea, and for whose salvation I am yet anxious; as I have shewn, by sending to them the invitations of my word, and the offers of my grace. How strange it is that they should yet remain insensible of all this love! — — — For the Nazarenes there is some excuse; but for these, none at all — — — “O that they were wise, and would consider their latter end!” O that they would turn unto me in this “their day of grace, in this the day of their salvation!” ’]

  2.      That you will, ere long, marvel at yourselves—

[How strange will it appear to you, the very instant you go hence, that you could ever treat so lightly these overtures of grace! But, alas! the time for remedying that error will be past. If you be in heaven, methinks you would be filled with indignation against yourselves, if indignation could ever enter those mansions of bliss: but, if you be in hell, there will be scope in abundance for this painful feeling; since a retrospect upon the mercies you have abused, and the opportunities you have lost, will constitute the bitterest ingredient of your cup to all eternity. May God so operate on your minds by his grace, that you may now turn to the Lord Jesus with your whole hearts, and become marvellous and stupendous monuments of his mercy for ever and ever!]

MCCCCXXVIII

CHRISTIAN GRATITUDE DELINEATED

  Mark 6:51, 52.

And he went up unto them into the ship; and the wind ceased: and they were sore amazed in themselves beyond measure, and wondered. For they considered not the miracle of the loaves: for their heart was hardened.

OUR blessed Lord, after feeding five thousand men, besides women and children, with five loaves and two small fishes, sent his Disciples over the Lake of Gennesaret, whilst he dismissed the people: and then he went up into a mountain to pray. The Disciples laboured, for many hours, to reach the place of their destination; but were unable, on account of the violence of the wind. After nine or ten hours’ toil, they were still far from land (notwithstanding the lake was not above five or six miles broad;) and, behold, they see one walking upon the water, whom they supposed to be a spirit; and, filled with terror at such an extraordinary spectacle, they cried out. Our blessed Lord, however, drew nigh to them, and, in the most condescending manner, dispelled their fears, and went up to them into the vessel: and instantly the wind ceased; and they were transported in their boat, by miracle, to the very place where they had been enjoined to land. On many other occasions they were “amazed,” and “astonished with great astonishmentb,” yea, and beyond measure “astonished:” but, on the present occasion, it is said they were “sore amazed within themselves beyond measure, and wondered.”

Now, we shall find it by no means an unprofitable subject for our consideration, if I shew you,

  I.      What we are to think of the astonishment here expressed—

I suppose that there are few amongst us who would not highly approve of it, as exactly suited to the occasion. For our Lord to come to them walking upon the sea, and in an instant to still the winds and waves, and to transport the ship, without any further effort on their part, to the desired haven, was beyond measure wonderful; and therefore we should be ready to commend the sensibility which they manifested, and the amazement which they expressed. But I am constrained to say, that their feelings on the occasion were altogether wrong; and that their astonishment, instead of being commendable, was highly criminal; since it was nothing but a compound of ignorance, and forgetfulness, and obduracy.

  1.      Of ignorance—

[They knew not who our Saviour was: they supposed him to be a mere man. Had they known him to be the God of heaven and earth, they would no more have wondered at his walking on the sea, or stilling the winds, than they would wonder at a man walking on dry land, and stopping a wheel which he himself had set in motion. He had indeed proclaimed himself to be God manifested in the flesh; and, by innumerable miracles, wrought in his own name and by his own power, he had proved himself to be so: but they believed him not, and could not conceive of him in his true and proper character as their incarnate God: and to this ignorance and unbelief our Lord traces the very feelings which they had shewn on a similar occasion: “How is it that ye have no faith? And they feared exceedingly, and said one to another, What manner of man is this, that even the winds and the sea obey him?” They “thought him to be only such an one as themselvese;” and to that must be traced the excess of wonder which they expressed on this most interesting occasion.]

  2.      Of forgetfulness—

[Within the space of twelve hours from that time, they had seen his miracle of the loaves, in which they themselves had been the instruments of dispensing to five thousand men a few loaves and fishes. They themselves had seen the bread increasing in their own hands before their eyes, whilst they were in the very act of distributing it to the people; and, after having fed to the full the whole multitude, they had taken up in fragments probably ten or a dozen times more in quantity than there was at the beginning Now, had they kept this in mind, they could never have been so surprised at his walking on the sea, or his stilling of the winds; which were, in fact, no greater miracles than that which they had so recently witnessed, and in which they themselves had borne such a distinguished part. Hence the Evangelist blames them for their conduct, and ascribes to their forgetfulness of the one miracle their astonishment at the other: “they were sore amazed, and wondered; for they considered not the miracle of the loaves.”]

  3.      Of obduracy—

[They had not been duly impressed with the miracle of the loaves. If they had felt as became them on that occasion, they would never have been filled with such overpowering astonishment on this. But they were in an insensible and obdurate state: and therefore the Evangelist says, “they wondered; for their heart was hardened.” in like manner, when, in the next chapter, our Lord bade them to “beware of the leaven of the Pharisees and of the leaven of Herod,” and they understood him as giving directions only respecting bread, he said to them, “Have ye your heart yet hardened?” and then, calling to their remembrance two different seasons when he had fed immense multitudes with a few loaves, he repeated with anger that just reproof, “How is it that ye do not understand?”

Thus, you perceive, if we analyze the Apostles’s feelings, instead of admiring them as suited to the occasion, we shall condemn them as altogether unworthy of their Christian character.]

For the regulation of our own conduct, let us learn from their astonishment,

  II.      What lessons it should teach us—

This is a subject which I consider as of very great importance to the Church of God. Were it a mere arbitrary construction of mine, it might be supposed that I carried the matter too far, and dealt too harshly with the Apostles in my censures of them. But the censure is passed by God himself: and by it he instructs us,

  1.      What is the proper measure of our expectations—

[We are apt, in our expectations from God, to take into consideration the difficulties that are to be surmounted, and our unworthiness of the blessing which we implore at his hands: and from these two considerations we are apt to doubt his effectual interposition in our behalf. But, instead of giving weight to such considerations as those, we ought rather to reflect on what God has done; and to make his past mercies the standard by which to regulate our future expectations. I need his power. And what proof has he given of its sufficiency for me? He has created the universe, and by one act of his power called it into existence. Then I take it as an unquestionable truth, that nothing is impossible with him, and that I can be in no state whatever in which he cannot afford me effectual relief. I need also his grace. And what has he done that will give me any just idea of his grace? He has given his only dear Son out of his bosom, to assume my nature, and bear my sins, and, by the sacrifice of himself to restore me to his favour. Shall I then limit the extent of his grace to me in other matters? The Apostle says, “He that spared not his own Son, but delivered him up for us all, how shall he not with him also freely give us all things?” This argument is sound and conclusive; and precisely such as the Disciples should have used on the occasion before us: ‘We have seen within these few hours the stupendous miracle of the loaves; and, having seen that, we shall wonder at no other exercise of his power or grace that he shall be pleased to vouchsafe unto us; and least of all, when we consider that the loaves were multiplied for multitudes who had flocked to him from mere curiosity, shall we be astonished at any thing which he may do for us, his stated followers, and his chosen Disciples. Yes, brethren, we are to bear in mind what God has done, and from thence to conclude what he will do; and never to entertain a doubt but that his grace, in every possible point of view, whether as acting in us or exercised towards us, shall be sufficient for us.]

  2.      What is the proper expression of our gratitude—

[If God have shewn mercy to us of any kind, either in a way of providence or of grace, we are not to be wrapt in wonder, as though he had exceeded all that his proper character had taught us to expect. This would be a very unbecoming way of shewing our gratitude. Suppose a man of known piety and wealth were to relieve a poor family by bestowing on them a few shillings; and all the neighbours who heard of it were to be astonished beyond measure at this act of kindness; would their astonishment reflect any honour on the person so greatly lauded? Would it not shew, either that the persons did not know his character, or that, at least, they were ignorant of what true piety requires? If they knew the man, instead of being filled with wonder at this exercise of his benevolence, they would only say, He has acted like himself, and in a manner worthy of the high character he sustains. Thus, whatever we may receive from God, we must not be filled with wonder; but regard his mercies as a proof and evidence that He is what he has described himself to be, sovereign in the objects of his choice, and unbounded in the communications of his love. In admiration of his goodness we may abound as much as we will: indeed it is not possible to have our souls too deeply penetrated with admiring and adoring thoughts of God: the more we resemble the heavenly hosts in this respect, the better: they, both saints and angels, are all prostrate upon their faces before the throne of God, in profoundest adoration: and such should be our posture at the throne of grace, every day, and all the day long. In holy activity, too, there can be no excess: we may serve God with every faculty we possess, whether of body or soul. It is wonder only that must be excluded; because that is no better than a compound of ignorance, forgetfulness, and obduracy, and is therefore altogether unsuitable to express our unbounded obligations to Almighty God.]

  APPLICATION—

  1.      Are any of you involved in trouble and perplexity? See in whom you have help—

[You, when proceeding in the path of duty, may meet with storms and tempests, even as the Apostles did, when prosecuting their appointed course; and you may labour both long and painfully in vain. But is therefore your condition hopeless? No: there is One who is both able and willing to save you, if only you call on him. He may appear to be far off: but he is near at hand, though you know him not; and the hour of your extremity shall be the time of his effectual interposition: yes, “He that shall come, will come, and will not tarry.” But perhaps your difficulties appear insurmountable. They may be so to you; but “with Him all things are possible:” at His command the winds and waves shall be still; and all your troubles shall vanish in an instant. Be assured, that what he did for his Disciples of old, he will do for you at this day; and if only you commit your souls to him, you shall speedily be at the haven where you would be.]

  2.      Have any of you been delivered from trouble? Give to the Lord Jesus all the glory—

[You see how vain your own labours are; and that you may toil during your whole life in vain, if he come not to your aid. What could any of you have done to remove guilt from your consciences, or to mortify sin, and transform yourselves into the Divine image? To all eternity you would have laboured in vain to effect any one of these things. But Jesus, by his all-atoning blood, has expiated your guilt; and, by sprinkling that blood upon your consciences, has brought peace into your souls; and, by his all-powerful grace, has enabled you to overcome your spiritual enemies, and to fulfil the will of God. And, if it were allowed to us to wonder, you might well be amazed at what he has wrought for you. But in what he has done, he has only fulfilled his own office, and displayed his own proper character, as a Saviour. Give him, then, the glory of all that he has done; and “be his witnesses” to an ungodly world, that “he is able to save to the uttermost all that come unto God by him.”]

MCCCCXXIX

THE MEANS OF SPIRITUAL DEFILEMENT

  Mark 7:14–16.

And when he had called all the people unto him, lie said unto them, Hearken unto me every one of you, and understand: there is nothing from without a man, that entering into him can defile him: but the things which come out of him, those are they that defile the man. If any man have ears to hear, let him hear.

IT is by no means uncommon to see an excessive attachment to human institutions in those who have very little regard for the laws of God. Persons of this description are ever eager to censure a trifling deviation from some foolish custom, while they allow themselves in a constant violation of the most important duties. They strain at a gnat and swallow a camel. Such were the Pharisees of old: they had condemned our Lord’s Disciples for not complying with their traditions; our Lord therefore first exposed their hypocrisy, and then vindicated his followers by a very apposite parable—

In illustration of the parable we shall endeavour to shew,

  I.      What it is which defiles the soul—

Our Lord observes, that “whatsoever entereth into a man cannot defile him:” not but that a man is defiled by drunkenness and excess; but it is the disposition which is indulged, and not the mere act of eating or drinking that constitutes that defilement. As the heart is the seat of spiritual defilement, so that alone which proceeds from it or resides in it, can render man unclean in the sight of God. The things therefore which defile a man are,

Evil words—

[These proceed out of the abundance of the heart; and alas! what “filthiness and superfluity of naughtiness” do they betray! What a want of reverence for the Deity is discovered by profane words! Well does God say, that “He will not hold those guiltless” who utter them. Angry and passionate expressions manifest a murderous rancour in the heart; and justly subject those who use them to the punishment of hellfireb. Lying is held in abhorrence even by those who are most addicted to the practice of it: nor can persons who give way to it have any portion in the kingdom of heaven. Who would augur well of that heart, which gives vent to slander and calumny? or who does not approve the sentence of excision, which David had decreed against those who should be notoriously addicted to such habits? Pleasing as flattery is to our vain minds, every one is disgusted with it except when it bears the semblance of truth; nor will God fail to punish those who so basely prostitute the powers of speech. Even an idle word is odious in the sight of God; and a strict account of it shall be rendered in the day of judgment.]

Evil dispositions—

[There is not any thing more sordid and grovelling than a worldly and covetous disposition. The object of its desire is always stigmatized by the name of “filthy lucre.” As for envy, it is justly represented as rottenness in the bones. It even operates as a disorder to reduce our bodily frame, at the same time that it wastes and destroys the soul. Censoriousness is nearly allied to this; and no less indicates a narrow, selfish, and base mind. What stronger symptom of internal depravity can there be than a peevish, discontented, murmuring spirit? Even Enoch, the seventh from Adam, prophesied of those who should indulge such a temper, that God would execute his judgments upon them. Levity is less hateful indeed; but it argues an unmindfulness of the Divine presence, and a state of soul very unbecoming those who are on the brink and precipice of eternity. Nor is sloth by any means a small indication of a corrupt heart: it enervates all our powers, and unfits us for the service either of God or man. In what light our Lord regards this disposition we clearly see by that address of his, “Thou wicked and slothful servant;” “Cast ye the unprofitable servant into outer darkness.”]

Evil thoughts—

[The very “thoughts of our hearts are all naked and open before God,” and he regards them as infallible marks of the state of our souls. Those thoughts indeed which are rejected instantly with indignation, do not leave any stain upon the soul; but those which are in the least degree harboured and indulged, most assuredly defile us. We are told that “the very thought of foolishness is sin.” And Simon Magus was exhorted to “pray that the thought of his heart might be forgiven himk.” Indeed it is but a small part of the wickedness of the heart that discovers itself by words and actions. All sin is first conceived in the imagination; and much lies buried there for want of an opportunity to break forth. Who can number the proud, the impure, the uncharitable, the revengeful, the unbelieving, and the “vain thoughts that often lodge in the soul?” or who can estimate the guilt which we contract by means of them? It is worthy of remark, that these are the very things whereby our Lord himself says that the heart is defiled. And these are the things which, when brought to maturity, fill the world with adulteries, murders, and all manner of abominations.]

The very peculiar manner in which this truth is delivered by our Lord, leads us to shew,

  II.      The importance of understanding and knowing this distinction—

Our Lord “called all the people unto him;” he addressed them not only collectively, but, as it were, individually, “every one.” He repeated his exhortation, “Hearken, and understand;” and lastly, he confirmed it with a very emphatical admonition, “He that hath ears to hear, let him hear.” Now the reason of all this solemnity will appear, if we consider, that on the clear knowledge of this truth depends our knowledge of every thing that is important in religion. Without it we cannot know,

  1.      The extent of our own depravity—

[While we think that our defilement arises principally from outward actions, we shall entertain a good opinion of ourselves. If we have been kept from flagrant transgressions, we shall be, like Paul in his unconverted state, “alive without the law.” But if the spirituality of the commmandment, and our deviations from the line of duty, be made to appear to us, we like him shall “die,” that is, we shall see ourselves dead in trespasses and sins. Knowing the depravity of our own hearts, we shall be willing to humble ourselves before God as undone sinners; we shall cry like Job, “Behold, I am vile; I repent, and abhor myself in dust and ashes. Now till we be thus brought to lothe ourselves, we have no genuine repentance. We must therefore learn wherein spiritual defilement consists, if ever we would have the guilt of it removed from our souls; for, except we repent, we must perish.]

  2.      The impossibility of cleansing ourselves—

[The lopping off a few branches of sin is no more than what an unregenerate person may do. While therefore he supposes that all his defilement consists in those, he will be depending on his own strength. But our disorder is far beyond any remedy of our own prescription: “The whole head is sick, and the whole heart is faint:” “Every imagination of the thoughts of our hearts has been only evil continually.” We must, therefore, become entire new creatures: “Old things must pass away, and all things must become new.” And is such a change within the power of unassisted man to effect? Let any one strive to put away every evil disposition, and to suppress with indignation every rising thought of sin; let him plant the contrary dispositions in his heart, and cherish with delight the thoughts that are of a contrary tendency; he may as well attempt to build a world as to do this in his own strength. Yet this must be done. We do not say that a person must be absolutely perfect here; but he must pant after perfection, and lothe himself for every remaining imperfection, even of thought. Surely this must be the work of that Almighty Agent who spake the universe into existence, and brought order and beauty out of the shapeless chaos. And when we know the depth of our depravity, then and then only, shall we be willing to seek help from Him on whom it is laid.]

  3.      The suitableness and excellency of the Gospel salvation—

[While ignorant of our own depravity, we are unaffected with the tidings of the Gospel. Others may appear to need a fountain; but we do not, because we have very little pollution: others may need a new heart; but we have a very good one by nature. Thus the offers of the Gospel are of no value in our eyes; but when we know the depth of our corruptions, we are thankful to hear of a fountain opened for sin; and the promise of a new heart is precious to our souls. The Gospel then appears exactly suited to our necessities, and “every thing is accounted as dung and dross for the excellency of the knowledge of it.”]

  APPLICATION—

  1.      To those who lay a stress on formal services—

[We mean not to depreciate an outward conformity to religion; but where there is no more than that, the soul is in a lost and perishing condition. That is only like “the painting of a sepulchre which is full of rottenness and all uncleanness.” Remember then, ye must “lay the axe to the root of the tree.” “Ye must be born again.” This is the solemn and repeated declaration of Christ himself, “Ye must be born of the Spirit, or ye can never enter into the kingdom of God.” Hearken then, and understand this solemn admonition: let every one of you apply it to himself. Cry with David, “Create in me a clean heart, O God, and renew a right spirit within me.” “If any man hath ears to hear, let him hear.”]

  2.      To those who have begun to experience vital and spiritual religion—

[It is an unspeakable blessing to know any thing of your own hearts; nor can you ever be sufficiently thankful to Him who has discovered to you “the mystery of iniquity” within you: but what earnest heed ought you to take lest you be drawn again under the power of your corruptions! You still carry about with you “a body of sin and death:” “The flesh lusteth still against the Spirit, as well as the Spirit against the flesh.” Let it then be your daily endeavour to “crucify the flesh with its affections and lusts.” Be daily “putting off the old man which is corrupt according to the deceitful lusts, and be putting on the new man,” &c. It is a solemn admonition which God has given you, “If any man defile the temple of God, him shall God destroy.” “Ye are now the temple of the Holy Ghost;” O guard against every thought or desire that may grieve your Divine guest. You must resist the first risings of inclination: a desire indulged will blind the eyes, and harden the heart, and bring in with it a host of sins. Above all, commit yourselves to that Almighty Saviour, who has promised to preserve you blameless unto his heavenly kingdom. So shall you be washed in his blood from every fresh contracted stain, and be rendered “meet for the inheritance of the saints in light.”]

MCCCCXXX

THE DEAF AND DUMB MAN HEALED

  Mark 7:32–36.

And they bring unto hint one that was deaf, and had an impediment in his speech; and they beseech him to put his hand upon him. And he took him aside from the multitude, and put his fingers into his ears, and he spit, and touched his tongue; and looking up to heaven, he sighed, and saith unto him, Ephphatha, that is, Be opened. And straightway his ears were opened, and the string of his tongue was loosed, and he spake plain; and he charged them that they should tell no man.

THE astonishing frequency of our Lord’s miracles renders them the less noticed; and we are ready to suppose that, after a few of them have been considered, the rest will afford us nothing new. But every distinct miracle was attended with some peculiar circumstances, and ought to excite our admiration as much as if it had been the only one recorded. To improve that which is now before us, we may consider,

  I.      The manner in which it was wrought—

Many instructive lessons may be learned from an attentive survey of our Lord’s conduct in every part of his life. His manner of performing this miracle was peculiarly worthy of notice. It was,

Humble—

[He “took the man aside from the multitude” that surrounded him: not that he was afraid of having his miracles inspected and scrutinized: the greater part of them were wrought publicly before all: but on some occasions he sought rather to conceal his works. He wished not to excite the envy of the priests, or the jealousy of the rulers: he laboured also to avoid all appearance of ostentation: he would shew us by his example how our acts of beneficence should be performed, and that we should never be actuated by the love of man’s applauseb. Hence be so strictly “charged the people” not to divulge this miracle. He also “looked up to heaven” in acknowledgment of his Father’s concurrence. Not but that he had in himself all power to do whatsoever he willed: but, as Mediator, he bore his commission from his heavenly Father, and therefore directed the eyes of men to HIM as the fountain of all good. Thus did he teach us to look up to heaven for aid, even in those things for which we might suppose ourselves to be most sufficient, and to consult in every thing, not our own glory, but the glory of God.]

Compassionate—

[Touched with pity toward the object before him, “he sighed.” He could not view even the present miseries introduced by sin, without deep commiseration. Thus he shewed how fit he was to be our great high priest, and how we ought to feel for others, and to bear their burthens. We should never behold the bodily infirmities of others without longing to relieve them: nor, without gratitude to God for the continued use of our own faculties.]

Sovereign—

[Though he looked up to heaven, he wrought the miracle by his own power. He had only to issue the command, Be opened. He who once said, Let there be light, and there was light, needed only to express his will in order to be obeyed. Instantly the man received the perfect use of his faculties; and, though enjoined silence, became an active instrument of spreading his Benefactor’s praise.]

Mysterious—

[Our Lord was pleased to put his finger into the man’s ears, and to touch his tongue with his finger, which he had previously moistened with his own spittle. What was the precise intention of these means we cannot determine. Certain it is, that they had no necessary connexion with the restoration of the man’s faculties: but they are not without their use as they respect us. They shew that there are no means, how weak soever in themselves, and inadequate to the end proposed, which he may not make use of for his own glory, and that it becomes us to submit to any means whereby he may be pleased to convey his benefits.]

But, besides more minute considerations, there are others which arise from a more general view of the miracle:

  II.      The improvement we should make of it—

All the miracles were intended to confirm the doctrine delivered by our Lord—

  We may very properly therefore CONSIDER this as,

  1.      A proof of his mission—

[It had long been foretold that the Messiah should work miracles. The restoring of men to the use of their faculties was among the number of the works which were to be performed by him. Here then the prophecy received a literal accomplishment; nor could prejudice itself find any just reason for questioning any longer our Lord’s Messiahship. We indeed enjoy such abundant light and evidence that we need not the support of any single miracle: but, as all the miracles collectively, so should each individually, assure us beyond a doubt, that Jesus is the Christ.]

  2.      A specimen of his work—

[Jesus had a much greater work than that of healing bodily disorders, He is the great physician whose office it is to heal men’s souls. The miracles which he wrought in the days of his flesh were only as shadows of those which he had undertaken to perform. He unstops the ears of men so that they may “hear his voice and live:” he loosens their tongues so that they may shew forth his praise. This he does by the invisible but effectual energy of his Spirit. Let those, who have never yet heard his voice, implore his aid: let those, who are yet unoccupied with his praises, entreat his favour. Soon shall all natural or acquired infirmities yield to his word, and “Ephphatha” be the commencement of a new and heavenly life.]

  3.      An encouragement for all to call upon him—]

The object of his compassion had nothing to recommend him: his desire of relief was sufficient to call forth the pity of our Lord. Who then should stay from our Lord on account of his unworthiness? Should we make our infirmities a reason for continuing far from him? Should we not rather take occasion from them to plead with him more earnestly? And would not he rejoice in manifesting his power and love towards us? Let every one then apply to him in humility and faith. No disorders, however complicated, shall be able to withstand his will. The believing suppliant shall soon experience the efficacy of his grace, and shall have occasion to add his testimony to theirs of old—.]

MCCCCXXXI

THE BLIND MAN HEALED

  Mark 8:23–25.

And he took the blind man by the hand, and led him out of the town; and when he had spit on his eyes, and put his hands upon him, he asked him if he saw aught. And he looked up, and said, I see men as trees, walking. After that he put his hands again upon his eyes, and made him look up: and he was restored, and saw every man clearly.

THIS miracle has many circumstances common to others. On other occasions our Lord manifested similar condescension and compassion: on other occasions also he both shewed his abhorrence of ostentation, and his displeasure at the obstinate unbelief of men, by performing his miracles in private, and forbidding the persons who were cured to make them known. But the gradual manuer in which he effected this cure is peculiar to this single miracle; we shall therefore fix our attention more particularly on that, and deduce from it some profitable observations.

  I.      Persons may be under the hand of Christ, and yet have but very imperfect views of spiritual things—]

[This man had experienced somewhat of the power and grace of Christ. Yet he could not distinguish men from trees, except by their motion. Thus are many, of whom there is reason to hope well, extremely dark and indistinct in their views. They know very little of their own depravity, or of Christ’s excellency, or of the nature of the spiritual warfare. Thus the Apostles themselves saw not the necessity of Christ’s death, or the spiritual nature of his kingdomb. Even after Christ’s resurrection they could not conceive for what ends he was risen. Nor, for several years after the day of Pentecost, did they understand their entire freedom from the Mosaic law, or the purpose of God to make the Gentiles partakers of his salvationd. We may well expect therefore to find some amongst ourselves, who, notwithstanding they are dear to Christ, still have “the veil in some measure upon their heart.”]

Nor should this at all appear strange unto us. For,

  II.      Though our Lord could heal our blindness in an instant, yet he chooses rather to do it by the repeated use of the same means—

[Our Lord, if it had pleased him, could have healed the man without touching him at all; or have cured him instantly by the first touch. He needed not, like Elisha, to repeat the use of the same means, because he had not power in himself to render the first use of them effectual. But he saw fit to repeat the imposition of his hand in order to exercise the faith and patience of the blind man. Thus could he instantaneously enlighten our minds. He who commanded light to shine out of darkness, could with the same ease shine into our hearts with meridian splendour. But this is not his usual mode of proceeding in any part of his works. He perfected not the creation but in six successive days of labour. The vegetable, the animal, and the rational creation rise to maturity by degrees. Thus in the new creation of the soul he gradually informs and renews it. He makes use of his preached Gospel to open the eyes of the blind. Inadequate as these means are (even as the mere touch of a finger) he has appointed them for this end. He orders also the means to be continually used, as long as there remains the smallest imperfection in our sight. And he is pleased to render them conducive to the end proposed. He “leads us gradually into all truth,” and enables us at last to comprehend the breadth, and length, and depth, and height of his unsearchable loveh.]

However imperfect his work in us now is, it must afford us consolation to consider,

  III.      Wherever he has begun the good work, there is reason to hope that he will carry it on to perfection—

[Never did our Lord leave one of his miracles imperfectly wrought. In the instance before us he presently perfected the cure he had begun. Thus may we hope he will do with respect to the illumination of our minds. If indeed, like Balaam, we be only illuminated, and not really sanctified by the truth, we may justly expect to perish with a more aggravated condemnation: but if we walk according to the light we have, that light shall surely be increased, and all saving blessings be communicated with itk. Hence the Christian’s path is compared to the sun rising to its meridian height. We have none of us reason to doubt, but that Christ will thus perfect that which concerneth us. He has promised to do som. On this ground St. Paul expresses his confidence, that he will complete the good work wherever he has begun it.We too may be confident, provided our faith be tempered with a holy fearo. We may well argue with Manoah’s wife, that he would not have revealed such things unto us, if he had intended to destroy us. We may regard his smaller gifts as an earnest and pledge of greater; and may be assured, that he who has been the Author of our faith will also be the Finisher of itq.]

  Surely this subject may well TEACH us,

  1.      Candour in respect to others—

[If a person have not very distinct views of divine truth, we are apt to undervalue him, as though the “root of the matter were not in him.” But God honoured young Abijah because there was some good thing in him towards the Lord his God.” And if God does “not despise the day of small things,” should we? Is our brother “a babe? let us feed him with milk.” Is he “a lamb? let us carry him in our bosom.” Many “a babe and suckling” in divine knowledge stands higher in God’s estimation than those who value them selves as wise and prudent.]

  2.      Jealousy in reference to ourselves—

[If we have ever come to Christ aright, he has so far opened our eyes, that we are made to possess some spiritual discernment. Let us ask ourselves therefore, ‘What do I see, which flesh and blood could never have revealed unto me? — — — And am I desirous that my knowledge of my own heart may be more deep, my views of Christ be more enlarged, and my experience of the divine life in all its diversified operations be more manifested by its transforming efficacy upon my soul?’ Dear brethren, we must “grow in grace and in the knowledge of our Lord and Saviour Jesus Christ:” and if, “when for the time that we have been in the school of Christ we ought to be teachers of others, we need ourselves to be taught what are the first principles of the oracles of God,” we have reason to fear, that “the scales have never truly fallen from our eyes,” but that a veil of darkness is yet upon our heart]

  3.      Thankfulness to God, if he have given us the smallest insight into divine truth—

[I would not disparage worldly knowledge: but the Apostle Paul, who had made attainments in it beyond most, yet “counted it all but loss for the excellency of the knowledge of Christ Jesus our Lord.” Yes indeed, a single ray of spiritual discernment is preferable to the meridian splendour of human science; since that will transform the soul, which earthly knowledge never can; and will save the soul, when the wise of this world shall be found to have prosecuted a mere phantom, and to have wasted their lives in a sad fruitless course of laborious folly. As to human sciences, they are not within the reach of all: but spiritual knowledge is: for God can open the eyes of the poor as well as of the rich; yea rather, “the things which he has hid from the wise and prudent, he reveals to babes,” that his power may be the more seen, and his name be the more glorified. If then the day have begun to dawn on any of you, rejoice: and beg of God that “your path may shine brighter and brighter unto the perfect day.”]

MCCCCXXXII

THE GUILT AND DANGER OF BEING ASHAMED OF CHRIST

  Mark 8:38.

Whosoever therefore shall be ashamed of me and of my words in this adulterous and sinful generation; of him also shall the Son of Man be ashamed, when he cometh in the glory of his Father with the holy angels.

A SENSE of shame would never have been experienced, if man had abode in innocence. There is no room for shame in heaven, because there is no sin. But since man has become a guilty and corrupt creature, it is highly requisite that he should blush and be confounded before God. His shame should rise even to self-lothing and self-abhorrence. But so strangely has Satan blinded the eyes of men, that sin appears to them rather an object of glorying; and religion is regarded as the only thing of which we need to be ashamed. Hence iniquity is applauded, and piety decried. The Gospel, more especially, is made a butt of reproach and ridicule; and every method which the wit of man can devise, is used to bring vital godliness into disrepute and contempt. But our blessed Lord cautions his followers against yielding to the impressions of fear, or disguising their attachment to him through a wish to conciliate the esteem of men.

  I.      Who they are that are ashamed of Christ—

Though the “generation” amongst whom our Lord sojourned were distinguished for their wickedness, yet the present generation may with no less propriety be called “adulterous and sinful,” because the affections of men are almost universally alienated from God, their proper Lord and Husband, and the world with all its vanities is received to their embrace. That many among them should be ashamed of Christ and of his words, is the natural consequence of such a state of things. To determine who they are that answer to this character, we shall arrange them under distinct heads:

  1.      Those who openly disclaim all regard to Christ—

[How numerous this class is, a very little observation will suffice to teach us. The generality of men, if it were proved at this moment that there never had existed such a person as Jesus Christ, would have no one thing to alter in their conduct: a sure proof that they never have paid any regard to him at all. Indeed, they consider the fear of him as superstition, the love of him as enthusiasm, and all regard to him as a symptom of weakness and folly.

And what is this, but to “be ashamed of him,” or, as another Evangelist expresses it, to “deny him?” While they represent him as unworthy of any attention from his creatures, they degrade him as an impostor, and hold him up to universal contempt.]

  2.      Those who, while they feel some regard for him, are ashamed to manifest it before men—

[Many are persuaded in their minds, that the words of Christ are true, and that they who are obedient to them are the best and happiest of mankind: yet they dare not to unite themselves to this despised people, lest they should share in the obloquy that is cast upon them. They are ashamed to be seen conversing with any distinguished servant of Christ, or to be found in a Church where the Gospel is faithfully preached; or if they venture to go thither at any time, they assume an air of levity and indifference foreign to their real feelings, merely that they may not be thought to be tinctured with enthusiasm, or to have come thither for any other end than curiosity and amusement. They can hear the Gospel defamed, and the professors of it condemned as hypocrites and fanatics, and not dare to open their lips in vindication of either: yea, they can even join in profane jesting themselves, much sooner than they can utter the real sentiments of their hearts. Though, in a sense, they “believe in Christ, they dare not confess him.” And what is this but to be ashamed of Christ?]

  3.      Those who profess indeed a regard for him, but in circumstances of trial are afraid to maintain a consistent conduct—

[Many professors of religion are far from possessing that courage which is necessary to uphold them in times of persecution. Peter himself, though naturally courageous, was tempted to deny his Lord with oaths and curses: nor was he restored to God’s favour without many tears and bitter lamentations. And is there not reason to fear that many of us, if brought into similar circumstances, would resemble him? How few are there amongst us, who, like Daniel, would persist in the path of duty, when all around them had departed from it, and when a cruel death must he the immediate consequence of their fidelity to Christ? Yet the declining to sacrifice our lives in the cause of Christ would mark us out as persons ashamed of Christ, and subject us to his everlasting displeasure. Indeed it is to such characters that our Lord more immediately referred in the words before us; and therefore we cannot hesitate to class them among those to whom the warning in our text is given.]

Respecting all these, our Lord plainly informs us of,

  II.      The treatment which they must expect at his hands—

There is a day coming, when “the Son of Man,” who is now treated with such contempt, will appear in all the brightness of “his Father’s glory,” surrounded with myriads of “his holy angels,” and will summon the universe to his tribunal. “Then will he be ashamed of those who now are ashamed of him”—

His faithful servants he will then confess: he will declare, before all, his approbation of them, and his delight in them: he will welcome them as his brethren, and as joint-heirs of his eternal inheritance. But not one look of love will he vouchsafe to those who, through cowardice, or love of sin, have denied him. He will turn away his face from them, as one that is ashamed of them. If they begin to claim an acquaintance with him, and to plead the services they have rendered him, he will frown upon them, and, with a look of indignation and abhorrence, disclaim all knowledge of them. He will drive them from his presence, as unworthy of his favour, or of the company of his faithful people. And, O! who can conceive the anguish which these contemptuous sinners must endure; when the Saviour of the world shall thus retaliate upon them the treatment which he has received at their hands?]

This, I say, is the recompence which they must expect from him—

[He has plainly forewarned them respecting this; and therefore it shall come to pass. But, that they may see how just this doom will be, let them only consider the folly and wickedness of their conduct.

What folly is it to turn their back on Christ, through fear of a contemptuous look, or a reproachful name! What madness to “fear them who can only kill the body, rather than Him who can destroy both body and soul in hell!” Does not such conduct render them contemptible, and justly subject them to the sentence with which they are threatened?

What desperate wickedness too is it to be ashamed of him who is the Only-beloved of the Father, and the object of incessant adoration to all the hosts of heaven! What horrible impiety, to pour contempt on him who left his glory for them; who for their sakes “hid not his face from shame and spitting;” yea, “who, for the joy of saving their souls alive, endured the cross and despised the shame,” and “became obedient unto death, even the accursed death of the cross!” Let them only contemplate his kindness towards them, and then consider whether the punishment of their ingratitude exceed the quality of their offence.]

  INFER—

  1.      How necessary is courage to those who embrace the Gospel!

[It is not possible to be faithful unto Christ, and at the same time escape the censures of the world. And our only alternative is, to “be faithful unto death,” or to relinquish all hope of his favour. The fearful and unbelieving will take their portion together in the lake of fire and brimstonef. O beg of God to endue your souls with courage, that you may “set your faces like a flint” against the whole ungodly world, and maintain your steadfastness even to the end.]

  2.      How desirable is it to be looking forward to the future judgment!

[If we attend only to the concerns of this life, we shall be anxious to preserve our reputation in the world. But if we consider how soon an unerring judgment will be passed upon us, we shall not regard the calumnies that are circulated respecting us, or the contempt that is poured upon us. This was St. Paul’s experience; and similar considerations will produce similar benefit to our souls.]

  3.      How important is it to have just views of Christ!

[The more enlarged our apprehension is of his excellency and glory, the more shall we be emboldened to confess him before men. St. Paul endured more for him than any other Disciple ever did: yet neither reproach nor suffering could move him. And whence was it that he was thus immoveable? He himself tells us; “I am not ashamed; for I know in whom I have believed” Thus let us get a full persuasion of his power and faithfulness to support us under our tribulations, and reward us for them, and we shall not fear the face of man. We shall rather glory that we are counted worthy to suffer for his sake, and that we are honoured to be thus conformed to his image.]

MCCCCXXXIII

A DEAF AND DUMB SPIRIT CAST OUT

  Mark 9:25–27.

When Jesus saw that the people came running together, he rebuked the foul spirit, saying unto him, Thou dumb and deaf spirit, I charge thee, Come out of him, and enter no more into him. And the spirit cried, and rent him sore, and came out of him: and he was as one dead; insomuch that many said, He is dead. But Jesus took him by the hand, and lifted him up; and he arose.

VARIOUS, and extremely opposite, were the states, which our Lord, in the course of his ministry, experienced. He was not wholly a stranger to seasons of exalted joy; but he was chiefly conversant with scenes of sorrow and affliction. He had just come down from the mount on which he had been transfigured, and the splendour of his glory was yet visible in his countenance; but he descended only to behold the miseries to which sin had reduced us, and to renew his labours among a scoffing and unbelieving people.

To bring into view the various circumstances of the history before us, we shall consider,

  I.      The wretched state of the youth who was brought to him—

Imagination can scarcely point out a more distressing scene than that exhibited in the context:

[Here was a youth afflicted with an epilepsy, or falling-sickness. This affliction was greatly increased by his being a lunaticc: to complete his misery, he was possessed by an evil spirit. This evil spirit took advantage of his natural infirmities, and impelled him, on the returns of his disorder, to rush into the fire, or into the water: he moreover tare and rent the youth with most excruciating agoniesf, and deprived him of the powers of speech and hearing. Thus had Satan tormented him even from his very childhoodh: so that, in the very bloom of life, the youth pined and languished in the extremest misery.]

This scene too justly describes the invisible influence of Satan over the souls of men—

[We have reason to rejoice that his power over men’s bodies is now greatly contracted, if not wholly destroyed. What a miserable world would this be, if the malice of that fiend were not restrained! but his power over the souls of men is as extensive as ever. He still takes advantage of our constitutional propensitiesl; and impels us to the commission of of the most self-destructive acts. Doubtless much of our wickedness must be ascribed to our depraved appetites; but our malicious adversary concurs with them, and actuates us by themn;. While we continue to walk after the course of this world, and of those who are of the same age and station with ourselves, we are altogether his vassals; and the whole world, if viewed in a spiritual light, exhibits little else than such wretched spectacles as that before usp.]

With such scenes, however, Jesus was continually conversant—

  II.      The application made to Jesus on his behalf—

The father of the youth had in vain applied to the Disciples for relief—

[The Disciples had been endued with power to cast out devils; but in this instance they were foiled in their attempt to exercise that power. This disappointment afforded to the unbelieving Scribes much occasion for malicious triumphr. Our Lord, being asked afterwards by his Disciples in private, assigned the reasons of their failure. They had not made the attempt in the full exercise of faith. Had they truly believed, nothing should have been impossible to them. They had moreover neglected to use extraordinary means on this extraordinary occasion. They should have had recourse to God in fasting and prayer. From these circumstances we may gather much useful instruction. Our Lord has promised us the victory over all the powers of darknessu; but we must have our strength renewed by fasting and prayer — — — and must put it forth in a believing dependence on his wordy: nor can we hope to succeed but in the use of these appointed means.]

He now applied to Jesus himself—

[Kneeling with deepest humility, he implored the mercy which he needed; but manifested that the disappointment he had experienced had shaken his faith even in Jesus himselfa.Our Lord gently reproves him for his unbelief, and bids him be more concerned about the increase of his own faith than about the ability of the person to whom he was applying The father instantly with tears confesses the justice of the reproofc, and entreats the Lord to increase and confirm his faith. (How amiable was this concern for his child, and this contrition for his fault!) And should we be less earnest in interceding for our unconverted relatives? Like him, when human powers have failed, we are ready to question the sufficiency of God himself: but we should be careful never to limit the almighty power of Jesus; and should deeply bewail the sad remains of unbelief that are within us! Let us then labour more to imitate this afflicted parent, and in every application to Jesus offer that suitable petition—.]

Like thousands of other suppliants he soon obtained his request—

  III.      The miracle which Jesus wrought for him—

Our Lord immediately interposed for the relief of the youth; and Satan laboured to the utmost to obstruct his design—

[Jesus ordered the young man to be brought unto him. Satan, enraged at the prospect of his own disgrace, assaulted him with greater fury than ever, nor left him, till he had made one more effort to destroy his life. Satan exerted himself thus to defeat our Lord’s purpose. Our Lord permitted him thus to act for the more abundant display of his own power. It is in this very manner that Satan still acts towards us; he cannot endure that any soul should come to Jesus for help; he usually makes his fiercest assaults upon us, when he is fearful of losing his dominion over us. Yea, not infrequently does he reduce us almost to a despair of life, just before our perfect deliverance is about to be effected.]

But in vain were Satan’s efforts against the sovereign power of Jesus—

[Jesus raised up the youth, who lay, to all appearance, dead, and delivered him in perfect health to his astonished father. Thus shall also the grace of Jesus finally prevail in his people’s hearts. In vain shall be the renewed attacks of their great adversary: however fiercely they be assaulted, they shall be more than conquerors over every enemy — — — And the malice of Satan shall only render them more distinguished monuments of their Redeemer’s power.]

MCCCCXXXIV

FASTING AND PRAYER

  Mark 9:28, 29.

And when he was come into the house, his Disciples asked him privately, Why could not we cast him out? And he said unto them, This kind can come forth by nothing, but by prayer and fasting.

THE gift of working miracles was possessed by all the Apostles. Yet it does not appear that the power could be exercised at all times, and at their own option, but only at such times and on such occasions as God saw fit to permit. Had the exercise of this gift been purely optional, we can scarcely conceive that Paul would have “left Trophimus at Miletum sick,” when he wanted him much for his companion in travel; or that, when “Epaphroditus was sick nigh unto death,” that same Apostle, who felt so deeply interested in his welfare, would not have interposed to restore him to health. It should seem, that a certain kind and degree of faith was necessary to be exercised by them, when they would put forth their miraculous powers; and that that faith was not always at their command, but needed to be brought down from heaven, by fresh and more abundant communications, in answer to their prayers. The Apostles, on having a youth, who was possessed by a dumb spirit, brought to them by his father, endeavoured to expel the demon from him, but were not able. The youth was then brought to Jesus himself, who, by a word, effected that which all his Disciples together could not effect. The Disciples then asked Jesus privately, What it was that had occasioned their failure? Our Lord told them, that they had failed through their want of faith; a more abundant measure of which was necessary, when so malignant a fiend as this was to be expelled: and that faith could be obtained only by a more particular and solemn application to God than they had used on this occasion: “for that kind could come forth by nothing but by fasting and prayer.”

Miraculous gifts having ceased in the Church, we shall forbear to speak of them. But the power of Satan over men has not ceased: the only difference is, that formerly he could operate immediately upon the body, by a preternatural power, without any concurrence on our part; whereas now he can only act on the soul, through the medium of our own corruptions, and in concurrence with our own will. But, as formerly, it was not in the power of unassisted man to withstand his efforts; so neither at this time can we hope to prevail against him, but by a power received from on high. This is true at all times, and under all circumstances: but there are times and seasons when he appears to have assaulted us with more than ordinary violence, and to have gained a peculiar advantage over us, through the instrumentality of some deep-rooted corruption. To withstand him then, is found more difficult than at other times; and we can do nothing against him, without such a measure of grace and strength as is communicated to those only who, with deliberate and determined purpose of heart, set themselves to seek it in solemn fasting and prayer. In reference, then, to these occasions we may well apply the text: in doing which, I will shew,

  I.      The extraordinary difficulties which some have to encounter—

There is no man who has not much to encounter both from within and from without. But some have far greater difficulties to contend with than others,

  1.      From the great adversary of souls—

[We know but little respecting angels; except that the good angels are “ministering spirits, sent forth to minister unto those who are the heirs of salvation;” and that the evil angels are occupied in constant endeavours to ensnare and ruin the souls of men. Of the evil angels, as well as of the good, there are different ranks and orders, called “angels and principalities and powers;” and that they act under the guidance of one, even of “Beelzebub, who is the prince of the devils.” It should seem, too, that some possess a deeper measure of malignity than others; since one spirit, on being driven out of a man, is said to “take unto himself seven other spirits more wicked than himself, and to enter into him again, and make his last state worse than the firste.” Sometimes several of them take possession of a man at once: for “out of Mary Magdalen our Lord cast seven devils;” and out of another person a whole “legion.” Over Satan’s family these bear an undisputed sway; and over the godly themselves they maintain a very considerable influence; insomuch, that, if not restrained by Almighty God, they would “sift” every living man “as wheat,” and reduce even an inspired Apostle to chaffg. On some he acts “by guile, putting on the semblance of “an angel of light:” and so subtle are “his wiles,” and so crafty “his devices,” that it is inconceivably difficult to be always on our guard against themi. Love to the Saviour himself may even be perverted by him into an occasion of evil; and be rendered, through the ignorance and inadvertence of man, subservient to the advancement of Satan’s purposes. At other times, Satan comes rather “like a roaring lion, ready to devour usl;” and, with an overwhelming power, carries men to the commission of the most palpable and damning sins; instigating Judas to betray his Lord, and Ananias and Sapphira to “lie unto the Holy Ghostn.” Well is he called “the god of this world;” for, by blinding some, and impelling others, he maintains a sway over all “the children of disobediencep.”

Now, to contend with these is, more or less, the lot of all God’s people: but some experience his assaults in a more violent degree than others; and would be utterly destroyed by his “fiery darts,” if God had not furnished them with “the shield of faith, whereby to quench” or ward them off.]

  2.      From their own indwelling corruptions—

[All have a “heart full of evil:” but there is a “spiritual and a fleshly filthiness;” and in some the one has the ascendant; and in others, the other. Some, from their very infancy, are swollen with pride, or corroded with envy, or inflamed with passion, or envenomed with malice. Some betray a very early propensity to deceit, and falsehood, and dishonesty, and selfishness in all its bearings. In some profaneness and impiety are dominant; so that, without any interest to serve, or lust to gratify, they will find pleasure in insulting to his face the Most High God. In others, a disposition to lewdness and intemperance is marked from a very early period of life; and soon acquires such an entire dominion, that it bids defiance to all the efforts that are made to check it; nor can all the calamities which it entails on its unhappy victim induce him to withstand its influence. In truth, to such a degree are many subjected to some reigning sin, whether of a spiritual or fleshly nature, that one cannot but regard them as under Satanic influence; or, to use the words of St. Paul, as “taken in the snare of the devil, and as led captive by him at his will.”]

Now, where men are thus enslaved by any besetting sin, they have difficulties which others have scarcely any idea of: and to them I would declare,

  II.      The extraordinary means which they should use, in order to surmount them—

Resolutions will be of little avail: they will yield to even the smallest temptation. The passionate man may resolve to restrain his anger; the drunkard to contract a habit of sobriety; the lewd person to mortify his passions: but he resolves in vain, as long as his resolutions are formed in dependence on his own strength: he returns, again and again, “like a dog to his vomit;” nor can all the bitter consequences which he has experienced in this world, nor those more awful terrors which he is taught to expect in the world to come, suffice to keep him steadfast to his purpose. Even prayer itself has but a slight and transient effect; insomuch that, in some instances, he is even afraid to pray; because it seems as if his very prayers only stirred up his enemy to renew with greater vigour and success his irresistible assaults. But, by the ordinances of our Church, as well as by the Holy Scriptures, we are taught, and especially at this season, that “with prayer, fasting” should be joined—

[Fasting is a duty enjoined by God himself. Under the law, a day was appointed whereon the whole nation of Israel were to observe an annual fast: and all the most eminent servants of God recorded in the Old Testament combined fasting with prayery. Under the New Testament dispensation the same duty is inculcated, and, on proper occasions, was practised also by the servants of the Lord. For seasons of affliction, it is peculiarly suited; and, above all, for such a season as has been before described. It tends to honour God, whom we have offended by our sins. It tends to humble ourselves, as being itself an acknowledgment of our desert of his wrath. It tends to mortify the very corruptions we mourn over: and it greatly aids our urgency in prayer. In these respects it may justly be deemed of great importance: for though in itself it has no kind of merit, yet, as manifesting our sincerity, and approving us both to God and to our own consciences, it is of singular use, especially if accompanied with a corresponding humiliation of our souls before God: for, without that, it will be only an empty ceremony, an hypocritical profession, a senseless mockery.]

Though neither of them apart should have prevailed, the two combined will be effectual for the desired end—

[In no instance has God ever withheld his blessing from the two combined. Prayer alone, if fervent and believing, will not be suffered to go forth in vain; but, in the extraordinary cases before referred to, a man truly in earnest will address himself to the work of prayer in the more solemn attitude of penitential sorrow, “in weeping, and mourning, and fasting.” And how successful such prayer shall be, may be seen in the case of Nineveh, where the whole city was spared from destruction in consequence of their turning to the Lord in fasting and in prayerb. The example of Daniel is yet more encouraging than this, inasmuch as it brought down upon him not merely a suspension from evil, but the most extraordinary tokens of God’s favour. See how his fast was conducted; and with what fervent prayers it was accompanied: and then see what an answer it brought down from heaven: and know, assuredly, that such humiliation shall prevail, whatever enemies you have to contend with, whatever corruptions you have to strive against.]

  ADDRESS—

  1.      Those who are yielding to their spiritual enemies—

[Many think it sufficient to say, that such or such propensities are naturally inherent in them; and that they are regarded rather as constitutional infirmities, than as any deep grounds for personal humiliation. But, on this ground, there is no sin whatever which may not be cloked with a suitable apology. That a man will find a greater difficulty in mortifying his besetting sin, is true: and that he will, to his latest hour, be more in danger from it, is also true: but it must be put away; and, if not subdued and mortified, it will inevitably plunge the soul into everlasting perdition. The eye, the hand, the foot, are natural, and dear, and necessary: but, if any one of them stand in competition with our duty, it must not be spared: there is no alternative, but to part with that, or to have both body and soul cast into the flames of hell. If a man shall say ‘I have grace, but not enough for that;’ I answer, that grace insufficient, is no grace; and that the man who thinks he is a partaker of divine grace, whilst he is led captive by any constitutional or habitual sin, is only deceiving his own soul, and will find out his error when it is past a remedy. A life of alternate sinning and repenting, sinning and repenting, (a life, alas! too common amongst those who profess religion,) will never be approved of God. I will readily allow that a man may have more than ordinary difficulties to contend with; but then he must adopt more than ordinary measures for the surmounting of them; and if he will not do this, he has only himself to blame: for “there is no kind, either of spirit or corruption, that shall not go forth by prayer and fasting.”]

  2.      Those who are conflicting with them—

[“Be strong, and of good courage: for no enemy shall be able to stand before you.” Only go forth in faith, and all the Goliaths in the universe shall fall under your hand. God has said, that, “provided you are not under the law, but under grace, sin shall not have dominion over you.” “The grace of Christ, which was sufficient for” Paul, shall be alike sufficient for all who trust in it. A very “worm shall thresh the mountains, and reduce them all to dusti:” and Satan himself, that great enemy, shall be bruised under the feet of all who will withstand him manfully. The armour provided for us shall not be girt on in vainl. Only go forth in the strength of the Lord Jesus, and you shall “be more than conquerors through Him that loveth youn.”]

MCCCCXXXV

CHRIST’S INTEREST IN HIS PEOPLE

  Mark 9:41, 42.

Whosoever shall give you a cup of water to drink in my name, because ye belong to Christ, verily I say unto you, He shall not lose his reward. And whosoever shall offend one of these little ones that believe in me, it is better for him that a millstone were hanged about his neck, and he were cast into the sea.

THOUGH the Lord requires decision of character, where full information exists; and therefore says in one place, “He that is not with me, is against me; and he that gathereth not with me, scattereth abroad;” yet, in the passage before us, in reference to one who, for want of fuller information, did not follow with his Disciples, he said, “He that is not against us, is on our part.” There may be real integrity, where, from peculiar circumstances, there may be little profession: and where integrity of heart is, there will the Lord make due allowance for defects, which, under different circumstances, would provoke his heavy displeasure. The Apostles were, in this respect, but ill-instructed. They would have disallowed a brother altogether,

because he came not up to their standard: but our Lord told them, that, however weak his children were, he would reward every benefit conferred upon them, and resent every injury done to them.

Let us consider,

  I.      The interest which Christ takes in his believing people—

He completely identifies himself with them, and receives as done to himself whatever is done to them,

  1.      In a way of good—

[Scarcely any thing can be less than a cup of water: yet, if given to any one because he belongs to Christ, the donor of it “shall not lose his reward.” It is necessary that it be given for Christ’s sake; else, though it may be an act of humanity, it is no act of piety: but given for his sake, it is, and shall be, accepted of him, and be richly recompensed in the day of judgment — — —]

  2.      In a way of evil—

[To “offend” one of his little ones, is to cast a stumbling-block before him, by which he may fall. And this may be done either by temptation or persecution: but, in whatever way it be done, whether by allurement or menace, it shall be visited with God’s wrathful indignation. To “have a millstone hanged about one’s neck, and to be cast into the sea,” would be a fearful judgment: but “a far sorer judgment” awaits the man who endeavours to turn from Christ one of the least of his people, or to impede his progress heavenward Christ considers this also as done to himselfd, and will resent it accordingly — — —]

If we view this aright, we cannot doubt,

  II.      The return it calls for at our hands—

Surely it calls for,

  1.      Admiration—

[How wonderful is it, that our adorable Redeemer should so condescend to notice what is done to us, and to regard “the touching of us as the touching of the apple of his eye!” It were absolutely incredible, if he had not so minutely and specifically affirmed it — — —]

  2.      Affiance—

[Is our Lord and Saviour so interested in our behalf? What can we ever want? or what is there which we have to fear? David says, “The Lord is my Shepherd; therefore I shall not want:” and sure 1 am that we, under the Christian dispensation, are not a whit, less privileged than he — — —]

  3.      Gratitude—

[What shall we not do for Him, who so cares for us? And can we reach him, so to speak, by benefiting his poorer members? Whatever then I would do for Him, if he were personally present with me, that I will do for his Church and people; accounting nothing too much to do or suffer, if only I may please him, and honour him — — —]

  ADDRESS—

  1.      Are there here any who have discouraged the saints?

[Possibly you may have done it only by sneers and ridicule; but, in whatever way it may have been, remember the warning here given you, and repent of your conduct ere it be too late. If you do not choose to go to heaven yourselves, beware how you aggravate your guilt, by making yourselves accountable also for the souls of others. It will be a fearful tiling to have the blood of others required at your hands — — —]

  2.      Are there any who have delighted to do them good?

[“Be not weary of well-doing; for in due season you shall reap, if you faint not” — — — None are to be excluded from your benevolent exertions: but“the household of faith” have a peculiar claim, as the members of Christ’s body, and as the very representatives of Christ himselfg — — —]

MCCCCXXXVI

AN OFFENDING MEMBER

  Mark 9:43–48.

If thy hand offend thee, cut, it off: it is better for thee to enter into life maimed, than having two hands to go into hell, into the fire that never shall be quenched: where their worm dieth not, and the fire is not quenched. And if thy foot offend thee cut it off: it is better for thee to enter halt into life, than having two feet, to be cast into hell, into the fire that never shall be quenched: where their worm dieth not, and the fire is not quenched. And if thine eye offend thee, pluck it out: it is better for thee to enter into the kingdom of God with one eye, than having two eyes to be cast into hell-fire: where their worm dieth not, and the fire is not quenched.

TO oppose and persecute the people of God is to make God himself our enemy; nor can we cast a stumbling-block in their way without aggravating thereby our own condemnation. But it is not only by open profaneness that we endanger our salvation; we are no less obnoxious to the dipleasure of God if we retain any secret sin. Hence our Lord gives us the most solemn and repeated admonition to cut off every occasion of sin. In discoursing on his words we shall consider,

  I.      His injunctions—

There are many things which prove to us an occasion of sin—

[We are too ready to be drawn aside by our worldly interests. How often have they led men to profane the Sabbath, to engage in unlawful occupations, to practise deceit and falsehood, and in a thousand other ways to violate the dictates of their conscience! How has an undue regard to them deterred many from embracing the Gospel and following the Lord fully! And how many have been turned aside by them from the truth of God, even after they had maintained a long and honourable professionc! Carnal affections also frequently prove a very fatal snare. How many spiritual people have been led to connect themselves for life with an unconverted person, through an unwillingness to thwart their natural inclinations, and that too, in opposition to the most express commands of God? How many through an excess of attachment have idolized the creature while they possessed it, and murmured against God the instant it was removed? Need we add sensual appetites to this black catalogue? who, that knows the danger of an impure look, must not tremble?]

These, as soon as ever we discover their baneful tendency, should be cut off—

[We are far from condemning these things as bad in themselves. Our carnal appetites and affections were given us to be indulged, and our worldly interests indispensably require a considerable degree of care and attention; but when they become stumbling-blocks to us and betray us into sin, then they become sinful in themselves, and must instantly be cut off. Nor must any consideration whatever induce us to spare them. If they be dear to us as an“eye,” or useful and apparently necessary to us as a“hand” or“foot,” we must sacrifice them without pity or reserve. Different situations indeed call for much prudence and discretion in the execution of this duty. We must not lose sight of meekness and humility when we are exercising a necessary firmness and self-denial. Nevertheless we must not tamper with our consciences, but fulfil our duty, and leave events to God.]

To aid us in obeying our Lord’s injunctions let us consider,

  II.      The arguments with which he enforced them—

Men in general are averse to hear any thing of the terrors of the Lord; but St. Paul insisted on them in order to persuade men; and our Lord himself frequently urged them on his hearers as inducements to obedience. The arguments with which he enforced his precepts in the text are most solemn and weighty:

  1.      God will surely deal with men hereafter according to their conduct in this life—

[This truth is not merely asserted, but assumed in the text as incontrovertible and undoubted: nor is there any truth whatever that is more agreeable to reason, or more abundantly confirmed by the sacred oracles. And can any thing be a stronger argument for self-denial? Surely if eternal happiness or misery must be the issue of our conduct, we should diligently consider our ways, and put away the accursed thing that would ruin our souls. If we had no future account to give of our conduct, we might say, “Let us eat and drink, for to-morrow we die;” but, if we believe the Scriptures, we shall rather labour to act with a view to the future judgment.]

  2.      Heaven, notwithstanding all the trials we may endure in our way to it, is infinitely better than hell, whatever we may enjoy in our way thither—

[It is certain that the mortification of sin is often painful, like the cutting off a member from the body. But it is no less certain that that pain is followed by much peace and joy. But supposing the road to heaven were ever so thorny, will not eternal glory be a sufficient recompence for our toil? And supposing the gratifications of sin to be without alloy (though it will be found that the delicious draught is mixed with much gall) will they not be dearly purchased with the loss of the soul? Will not the torments of hell be greater than the pleasures of sin? The worms that may feed upon the body will die when our flesh is consumed; and the fire that may consume our body will be extinguished at last for want of fuel: but “the worm that will gnaw our conscience will never die; nor will the fire of God’s wrath be ever quenched,” because we shall be preserved as food for the one and fuel for the other to all eternity. What can sin offer us that can compensate for such a doom? Surely then this argument should induce us to mortify our most beloved lusts. Our Lord repeats it thus frequently, that it may the more deeply impress our minds. Let us then weigh it with the attention it deserves; and act as those who feel its force and importance.]

  INFER—

  1.      In what a lamentable state are the world at large!

[Men will persuade themselves that they are in the way to heaven, even while they are neglecting many duties, and committing many actual sins. But can they derive much encouragement from the words of our text? o that they did but credit the declarations of our Lord! Shall they, who retain only one bosom lust, be in danger of “hell-fire,” and they be safe who live in the allowed commission of many sins? Have they no reason to dread the worm that dieth not, and the fire that is not quenched? Shall they set up their idols in their heart, and God not answer them according to the multitude of their idols? Would to God that we could weep over such poor deluded creatures; that “our head were waters, and our eyes a fountain of tears to run down for them day and night!” May God give them just views of the eternal world! And may they be so persuaded by these terrors of the Lord as to flee immediately from the wrath to come, and to lay hold on eternal life!]

  2.      What need have the professors of religion to watch over their own hearts!

[It is no easy thing to know whether we be freed from our besetting sin. We have many pleas to urge in extenuation of its guilt, and many specious names whereby to conceal its malignity. How were even the Disciples themselves led captive by ambition and revenge, when they were least aware of their subjection to such evil principles! Thus it may be with us also. How then should we search and try our hearts to find out our besetting sins! And how should we cry to God, “Search me, O God, and try the ground of my heart, &c.!” Let all then who name the name of Christ be jealous of themselves. And, “laying aside every weight, and the sin that doth most easily beset them, let them run their race with patience.”]

  3.      What reason have we to be thankful for the covenant of grace!

[Whatsoever God requires of us, he has also promised to us in the covenant of grace. Has he commanded us to part with every sin, however precious or profitable it may be? He has also promised, that “sin shall not have dominion over us.” He has pledged his word not only to forgive the sins of the penitent, but to “cleanse them from all unrighteousnessl.” Let those then who tremble at the injunctions in the text, look up to Jesus for help. Let them plead the promises which he has made. And doubtless they shall find his “grace sufficient for them.” “They shall do all things through Christ strengthening them.” This is the portion of all who embrace that covenant, which “is ordered in all things and sure.” Let every believer then rejoice in that covenant; and “hold fast the beginning of his confidence steadfast unto the end.”]

MCCCCXXXVII

CHRISTIANS TO HAVE SALT IN THEMSELVES

  Mark 9:49, 50.

Every one shall be salted with fire, and every sacrifice shall be salted with salt. Salt is good: but if the salt have lost his saltness, wherewith will ye season it? Have salt in yourselves, and have peace one with another.

TO understand this subject aright, we must take into consideration the whole context. The Disciples had disputed amongst themselves about precedency in their Master’s kingdom, which they supposed to be of a temporal nature; every one of them coveting for himself the highest post of dignity and power. They had also, through jealousy and narrowness of mind, forbidden a person to cast out devils, merely because he did not exercise that power in concert with them, and in subserviency to them. These evil dispositions our Lord had reproved, by appropriate and weighty observations: and then he proceeded to declare to them, that the exercise of such corrupt feelings would issue in the everlasting destruction of all who should indulge them, and would plunge them into “that fire of hell which never should be quenched.” After repeating, no less than five times, that “the fire into which they should be cast should never be quenched,” he told them that he expected very different tempers from them. The terms which he used on this occasion you have just heard: they contain a solemn admonition, and suitable advice; each of which we will consider in its order. Let us notice, then,

  I.      His solemn admonition—

This is somewhat difficult to be understood. Commentators, supposing that the word “for,” with which my text is introduced, is to be taken as connecting the text with the words immediately preceding, explain the first clause of our text thus: ‘The fire, into which the persons before spoken of shall be cast, shall never be quenched: neither shall the persons that are cast into it be consumed: for every one of them shall be salted with fire: and, as salt preserves from putrefaction the things that are impregnated with it, so shall the fire preserve from dissolution those who shall be subjected to its power.”

This interpretation is far from satisfactory, because it places two perfectly similar expressions, that which I have read, and that which follows it, in direct opposition to each other, (the one as referring to the destruction of the soul, and the other to the preservation of it,) when they are evidently intended to convey the same truth under two different figures.

To get rid of this difficulty, one commentator would translate the word thus: “Every one shall be salted for the fire.” But any one, who looks at the original, will see that such a translation is utterly inadmissible.

The translation, as it stands, is right: nor will the sense be difficult, if only the word “for” be taken as connecting the text with the whole subject contained in the context. The whole may be explained thus: ‘I expect of you, in future, a different state of mind from that which you have recently indulged. You are offered up as living sacrifices to God; and, as such, must be holy, and without blemish: and as the sacrifices under the law were offered through the instrumentality of fire, and always with the accompaniment of salt, so must you be salted with fire, and salted with salt, in order that your savour may come up with acceptance before God.’

If it be said that the term “salting with fire” is a strange expression; I answer, it is no more strange as applied to the preservation of the soul from sin, than as applied to the preservation of the body from destruction. On the contrary, it is expressly sanctioned by the Holy Scriptures in the sense now put upon it; whereas it is nowhere sanctioned in the sense which I am now controverting. John the Baptist says, “Christ shall baptize you with the Holy Ghost and with fire.” And it is no more strange to be “salted with fire,” than to be “baptized with fire.” If it be said, that “baptizing with fire” means only the enduing with grace, which shall purify as fire; I answer, this is the precise meaning which I annex to the “salting with fire;” namely, the enduing with grace, which shall purify as fire. The two expressions are precisely parallel, both in terms and import. And, this interpretation brings unity into the subject in the place of discord; and simplicity in the place of inexplicable confusion.

Having, I hope, thrown the true light upon this difficult passage, I now proceed to comment upon it, as an injunction from our blessed Lord.

[Under the Mosaic Law, this was God’s command: “Every oblation of thy meat-offering shalt thou season with salt; neither shalt thou suffer the salt of the covenant of thy God to be lacking from thy meat-offering: with all thine offerings thou shalt offer salt.” To that ordinance our Lord refers, when he says, “Every one shall be salted with fire; and every sacrifice shall be salted with salt.” But as salt, however good, may possibly “lose its saltness,” so as to become unfit for the service of God; so may immortal souls lose the divine savour which is pleasing to God: and, as the salt in that case is “fit for nothing, not even for the land, nor yet for the dunghill;” so those professors of religion, who lose the spirituality of their minds, must be regarded as the most unprofitable and contemptible of mankind. Now, the allowed indulgence of such base feelings as the Apostles had lately manifested was incompatible with spiritual-mindedness; and therefore our Lord warned them, that, if they would be useful as ministers, or be accepted as men, they must mortify all such corrupt affections, and shew themselves to be under the influence of a purer principle. And the same admonition is proper for us also: for we, it is to be feared, are, for the most part, as worldly and as carnal as they. Look at the state of the Christian world: see how ready men are, yea, even good men, to dispute and quarrel about every thing that concerns their interests in the world — — — See, too, how ready Christians are to decry and to discourage those who move not in their line, and belong not to their party — — — in a word, let the spirit of Christians, both of individuals and communities, be seen at this day; and it must be acknowledged, that the admonition in my text has in no degree lost its force, or its applicability to the souls of men.]

In connexion with this solemn admonition, we must consider,

  II.      His suitable advice—

The advice here given evidently refers to the whole context, and, in this respect, confirms the interpretation which we have given of the preceding clauses of our text. The Disciples had given way to very evil tempers and dispositions; and, to counteract such corrupt propensities in future, our Lord says to them, “Have salt in yourselves, and have peace one with another.” The same counsel is proper for us also:

  1.      Have salt in yourselves—

[We, whether as ministers or as private Christians, are to be “the salt of the earth;” not only richly imbued with grace in our own souls, but operating, all of us in our respective spheres, to keep the world around us from corruption. But how can we fulfil our office for the benefit of others, or how can we answer to our proper character as true believers, if there be not a savour of divine grace abiding in us, and diffused around us? In all our intercourse with God, we must exercise a spirituality of mind: for what is prayer without devotion? or what is praise without fervent love and adoring gratitude? In truth, what are any services whatever, if sin be unmortified, and corruption unsubdued? “If we retain any iniquity in our hearts, the Lord will not hear us.” “The sacrifice of the wicked is an abomination to the Lord: it is the prayer of the upright only that is his delight.” The same may be said of all our intercourse with men. God’s direction to us is, “Let your speech be alway with grace, seasoned with salt.” It is not necessary that we be always conversing about religion: but it is necessary that there always be found in us a religious frame of mind, and that not a word escape from our lips that is inconsistent with it. “As sons of God, we must be blameless and harmless, without rebuke, in the midst of a crooked and perverse generation, shining among them as lights in the world:” and if we attain not to this character, “all the labour that has been bestowed upon us will be in vainn.”

But, that we may come more directly to the point which our Lord had chiefly in view, I add,]

  2.      Have peace one with another—

[Love ought to be the one habit of the Christian’s mind, and the very element in which he moves. It is a shame to him to betray ambitious, envious, contentious dispositions; or to value his brother less on account of some minor differences, when he is evidently, in his own sphere, doing the Lord’s work. These, and such like dispositions, are the fruitful sources of contention and hatred; as St. James has said: “From whence come wars and fightings among you? come they not hence, even of your lusts which war in your members?” Now the Christian world need exceedingly to be instructed on this point. All will admit that they need to “have salt in themselves;” whilst yet they imagine that that will consist with bigotry and contention. But I must say to all such characters, “If ye have bitter envying and strife in your hearts, glory not, and lie not against the truth. This wisdom descendeth not from above; but is earthly, sensual, devilish.” If we would approve ourselves upright before God, we must “walk worthy the vocation wherewith we are called, with all lowhness and meekness, with long-suffering, forbearing one another in love, endeavouring to keep the unity of the Spirit in the bond of peace.” This is necessary to the enjoyment of God’s presence here: for then only, “when we are of one mind, and live in peace, will the God of love and peace be with us.” It is necessary, also, for our acceptance with him in a better world; according as it is written, “Follow peace with all men, and holiness, without which no man shall see the Lord.” Remember, brethren, this is essential to your character, as “living sacrifices:” and without this ye will in vain hope to be “acceptable offerings before Godu.” What then God has joined together, let no man put asunder;” but seek first to “have salt in yourselves, and then to live in peace and love one with another.”]

MCCCCXXXVIII

CHRIST BLESSES LITTLE CHILDREN

  Mark 10:13–16.

And they brought young children to him, that he should touch them: and his disciples rebuked those that brought them. But when Jesus saw it, he was much displeased, and said unto them, Suffer the little children to come unto me, and forbid them not: for of such is the kingdom of God. Verily I say unto you, Whosoever shall not receive the kingdom of God as a little child, he shall not enter therein. And he took them up in his arms, put his hands upon them, and blessed them.

IT is common with men to shew partiality to the failings of their friends, at the time that they are leaning rather to the side of severity in their judgment of others. But our blessed Lord shewed no favour to his Disciples in that respect; but was as observant of smaller errors in them, as of the more flagrant transgressions of his enemies. He ever proceeded upon that principle, “You only have I known of all the families of the earth; therefore I will punish you for your iniquities.” His Disciples had interposed to prevent him from being troubled with a multitude of children, whom their fond parents foolishly, as the Disciples thought, were bringing to him: but he was very angry with them, and gave them a severe rebuke: for however they might take credit to themselves for meaning well, their conduct in this matter was highly reprehensible.

The text presents two things to our view:

  I.      His rebuke to them—

Some parents were bringing their children to Christ—

[To this they had probably been induced by the discourse which had recently passed between our Lord and his Disciples. On their inquiring, Who should be the greatest in his kingdom? he had set a little child before them, and declared that a conformity to it in humility constituted the most exalted character of his subjects; and that whosoever should receive one such little child in his name, would receive him; whilst those who should offend one, would involve themselves in the most tremendous guilt and misery. Hence it would naturally be supposed that Jesus had a peculiar love for little children; and that as he required others to receive them, he himself would certainly receive, and bless them too. Hence many believing parents sought to avail themselves of the opportunity of obtaining a blessing for their children; and brought them to him, that he might “put his hands upon them and bless them.” It was not bodily, but spiritual, health, which the parents sought for their children: and we cannot but highly applaud their zeal in such a cause.]

But the Disciples interposed to prevent it—

[They doubtless thought that they were doing right, in not suffering their Lord to be so troubled. His time, they thought, was too precious to be so occupied; his work too important to be so interrupted; his engagements too numerous to admit of such intrusions; his fatigues too great to be so needlessly increased. Besides, to the children, they supposed, it could be of little use: and to the parents, only a momentary gratification: and if the precedent were once admitted, it would be followed to an unknown extent. Hence they would not suffer their Lord to be so distracted.

But, whilst they imagined that their conduct was precisely such as it ought to be, they were really acting a very unbecoming part. It is not every one who means well, that acts well: there is “a zeal that is not according to knowledge;” and such was theirs on the present occasion. Their conduct was indeed very criminal in many respects: It argued low thoughts of their Divine Master, whose condescension they limited; whilst, in truth, it is infinite. It argued an ignorance of his office, which is peculiarly designated by the prophet, as that of “a Shepherd, who carries the lambs in his bosom.” It argued an unmindfulness of the Father’s grace, who had promised, in a peculiar manner, to pour out his Spirit upon his people’s seed, and his blessing upon their offspring.” It argued unkindness to the parents, whose feelings they should have more affectionately consulted; and indifference to the children, whose benefit they should have been studious to promote. It argued also an unbelief of its efficacy: they had often seen people obtaining health to their bodies by a mere touch of their Master’s garment, and yet they could not conceive that any benefit should accrue to the children’s souls by an authoritative imposition of his hands, and an immediate communication of his blessing. All this was exceedingly sinful. But they erred also in the manner as well as in the matter, of their conduct; for they “rebuked” these pious women. Alas! even good men, if unreasonably interrupted, are but too apt to shew an unhallowed temper, instead of exercising that meekness and gentleness which become their profession.]

Our Lord, however, deservedly and severely rebuked them—

[In St. Matthew’s account there is a little change in the collocation of the words, which makes his address to them more emphatical; “Let the little children alone, and hinder them not from coming to me.” But our Lord assigns as the reason of this reproof, (for he never would administer reproof without evincing the justice of it,) that “of such persons was the kingdom of God;” of such in age, and of such in character. Some confine this expression to the character of the persons who compose his kingdom: but, in so doing, they destroy all the force of his reasoning. If our Lord had meant only to say, that children were fit emblems of his subjects, it would have been no reason for his reproof; since they would be neither more so by being brought to him, nor less so by being kept away. But, if we understand that children are still, as under the Jewish dispensation, to be regarded as in covenant with God, and subjects of his kingdom, then the reason is clear and strong: for to keep children from him, would be to deprive them of privileges to which they were as much entitled as adults. Our Church lays peculiar stress upon this point in her baptismal service; and shews with great clearness, that it is a complete justification of those who maintain the propriety of infant baptism: for, if infants are capable of receiving Christ’s blessing, are we not to bring them to him that they may obtain it? If they are capable of receiving the thing signified, are they not fit subjects to receive the sign? And if Christ was so angry with his Disciples for keeping them from him, can he be pleased with us, if we keep them from him? In a word, Christ has shewn us, by this act, that children are as much the subjects of his kingdom now, as ever they were under the Jewish dispensation; and every member of our Church has reason to rejoice, that the sentiments of our Reformers on this disputed subject were in such perfect unison with the word of God.

If it be objected, that Christ did not baptize the children; we answer, His baptism was not yet instituted: the only baptism that was now observed, was that of John. The question is, Are children to be regarded as subjects of Christ’s kingdom? and are they entitled to the privileges of that kingdom? Christ expressly says, they are: and so say we: and therefore according to his command we bring them to him, that they may be admitted to a participation of those blessings, precisely as the Jews by God’s command brought their children to be admitted into covenant with him.]

In perfect agreement with these sentiments is,

  II.      His instruction to us—

Our Lord uniformly engrafted some general instruction on the passing occurrences of every day. He here instructs us,

  1.      By precept—

[Whilst children are to be received into the Church of Christ, they are to be regarded also as emblems of those moral qualities, which all the subjects of his kingdom must possess. There is in children a simplicity of mind, a teachableness of spirit, a consciousness of weakness, a dependence on their parents’ care, an obedience to their commands, and a submission to their will. Now these must be the dispositions of all who would be numbered with Christ’s people here, or be partakers with them in a better world: nor can any thing but a resemblance to children in these respects warrant any person to believe himself in a state of favour with God. The declaration in our text is as strong and clear as words can make it. The very entrance into Christ’s kingdom is by this door: it is low, and we must stoop; it is narrow, and we must be little in in our own estimation, before we can by any means find admission within it: there is no space allowed for the cumbrous ornaments of worldly wisdom, of moral goodness, of human power; we must enter naked and divested of them all— divested, I mean, in our own apprehension and conceit; and must be willing to take “Christ as our wisdom, our righteousness, our sanctification, and redemption.” This is humiliating, it is true; but it must be done; and, if we will not submit to it, we can never enter into the kingdom of heaven: “the wise must become fools,” the pure pollutedg, the righteous guilty in their own estimation, before Christ can be valued, or his salvation desired. We say not that a person must commit wickedness in order to fit himself for Christ’s kingdom; God forbid: but he must renounce every degree of self-conceit, self-dependence, self-seeking, and self-applause; and, “whatever he had which once he accounted gain, must now be considered by him as loss for Christ.”

O that all were thus divested of self, and made willing to seek their all in Christ! Let parents condescend to learn from their little children what dispositions they themselves should cultivate towards their heavenly Father; and bear in mind, that their highest perfection is, to be brought to a willing and habitual resemblance to that instructive emblem.]

  2.      By example—

[“He took the little children up in his arms, put his hands upon them, and blessed them.” What amazing condescension! How amiable in itself, so to notice those, who could be so little conscious of his love. How conciliatory to the parents, whose hearts were more open to impression from the kindness shewn to their offspring, than from any favour that could be conferred upon themselves! How encouraging to the children, whose parents would not fail to remind them often that they had been thus highly honoured, to be embraced in the Saviour’s bosom, and to receive his heavenly blessing! Methinks, this very circumstance would operate upon them through life to devote themselves unto the Lord Jesus Christ, and to “cleave unto him with full purpose of heart.” In a word, how edifying to all! To parents, it shewed what their chief desire for their children should be, namely, to bring them to the knowledge of him, and to the enjoyment of his salvation. To ministers, it spoke with peculiar emphasis, that they should attend to the lambs of their flock, and consider neither the meanest nor the weakest of the people as beneath their notice: however laborious their occupations might be, they should reserve some portion of their time for the instruction of babes. To all his believing people also, whether men or women, it shewed how acceptable a service they would perform, if they laboured to instruct the rising generation. If he himself did not overlook the existence of little faith, or “despise the day of small things,” or disdain to sow what could not be reaped for many years, well may his people cultivate the same benevolence, and exert themselves according to their measure in the same glorious cause.]

  From this subject we may SEE,

  1.      How thankful ought children to be to their instructors!

[To you who are instructed from Sabbath to Sabbath it appears, that the teaching of you to read is the great object which your instructors have in view: but this is by no means the case: they desire to perform the same kind office for you which the parents in our text performed for their children; they would bring you to Christ, that you may be received into his bosom, and be made partakers of his blessing. For this end they pray for you in secret, that God may render their labours effectual for your eternal good: and whilst they are instructing you, they often put up a silent prayer to Him who seeth the desire of their hearts; and they actually put you, as it were, into the Saviour’s hands, saying, ‘Lord, give thy blessing to this dear child!’ Let me then entreat you to have the same end in view, and to seek for yourselves his blessing upon your souls.]

  2.      What reason have they to be ashamed who would keep men from Christ!

[The Disciples had some reason for discouraging the bringing of infants to Christ; but what reason have they who would deter grown persons from coming to him! Shall it be thought that there are few, if any, who would act so wicked a part? Alas! there are many: for, what is the tendency of that derision with which religion is treated, and of that opposition which is almost universally made to those who are zealous in its cause? Surely, if our Lord was “much displeased” with his Disciples, who really meant well, it is no little displeasure that he will manifest against the wilful despisers of his Gospel — — — We commend to their attention a fore-cited passage, and pray God that they may never know the force of it by their own experience.]

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