SQLite format 3@  !%%AtableVersesVersesCREATE TABLE Verses (Book INT, ChapterBegin INT, ChapterEnd INT, VerseBegin INT, VerseEnd INT, Comments TEXT)*!--}tableChaptersChaptersCREATE TABLE Chapters (Book INT, Chapter INT, Comments TEXT)~!!!=tableBooksBooksCREATE TABLE Books (Book INT, Comments TEXT)|!)))tableDetailsDetailsCREATE TABLE Details (Description NVARCHAR(255), Abbreviation NVARCHAR(50), Comments TEXT, Version IN ww=myJ.C. Ryle Expository Thoughts on the GospelsRyle Expository ThoughtsSpurgeon on the "Expository Thoughts": "We prize these volumes. They are diffuse, but not more so than family reading requires. Mr. Ryle has evidently studied all previous writers upon the Gospels, and has given forth an individual utterance of considerable value." Please report errors you come across so they can be corrected: http://www.sg-audiotreasures.org/contactus.htm %Exodus )Genesis 7 qGenesis chapter two .....4 mGenesis chapter one ..../~ytoje`[VQLGB=83.)$ ~xrlf`ZTNHB<60*$ |vpjd^XRLF@:4.(" W V _U 'S Q P āO M hL QI $H F E D ՁC āB A f@ P= +< : 9 7 5 4 3 s2 B0 /- , + * ́) ' & % $ u" Q! 1فeRA,  ܁  yT;#~}{zyxw\tHq6p#onmljigtfTdb^\ZXnUYT.SP ONMLJI}EdDLB=@2?>;:87643T19.,,+)(&%#!x XL+  uiU . +  L|!)))tableDetailsDetailsCREATE TABLE Details (Description NVAR|!)))tableDetailsDetailsCREATE TABLE Details (Description NVARCHAR(255), Abbreviation NVARCHAR(50), Comments TEXT, Version INT)~!!!=tableBooksBooksCREATE TABLE Books (Book INT, Comments TEXT)*!--}tableChaptersChaptersCREATE TABLE Chapters (Book INT, Chapter INT, Comments TEXT)!%%AtableVersesVersesCREATE TABLE Verses (Book INT, ChapterBegin INT, ChapterEnd INT, VerseBegin INT, VerseEnd INT, Comments TEXT)   Ib!a%AindexBookChapterVerseIndexVerses CREATE INDEX BookChapterVerseIndex ON Verses (Book, ChapterBegin, VerseBegin)z!1!%indexBookIndexBooksCREATE INDEX BookIndex ON Books (Book)4!M-qindexBookChapterIndexChaptersCREATE INDEX BookChapterIndex ON Chapters (Book, Chapter)1}si`VLC9/& wmcZPF<3) zpg]SI@6,# (/W ($V (U (T (S (R (Q (P ($O (N (M (L ("K ( J (I ("H (G (F (E (!D (C ( B (A (@ (? (> (= (< (; (: (9 (8 (7 (6 (5 (4 (3 (2 ( 1 (0 (/ (. ( - (, (+ ( * () ( 3( ( ,' ( & ( % ( &$ ( # ( " ( ! (  (  (  ( " (  (  (  (  (  (  ( ( ( ( (  ( ( ( (  ( (& ( (  ( 1  +b1 * &1 * 1 ) 1 (N een0\blue0;} {\*\generator Riched20 5.40.11.2210;}\viewkind4\uc1\pard\sb100\sa100\qj\tx0\cf1\i\f0\fs24 (Note\i0 , \i Mr. Ryle's\i0 Preface\i follows these comments.)\i0 \par T\fs16 HESE\fs24 verses begin the New Testament. Let us always read them with serious and solemn feelings.\emdash The book before us contains not the word of men, but of God. Every verse in it was written by inspiration of the Holy Ghost. \par Let us thank God daily for giving us the Scriptures. The poorest Englishman who under stands his Bible, knows more about religion than the wisest philosophers of Greece and Rome. \par Let us remember our deep responsibility. We shall all be judged at the last day according to our light. To whomsoever much is given, of them much will be required. \par Let us read our Bibles reverently and diligently, with an honest determination to believe and practice all we find in them. It is no light matter how we use this book. Eternal life or death depends on the spirit in which it is used. \par Above all let us humbly pray for the teaching of the Holy Spirit. He alone can apply truth to our hearts, and make us profit by what we read. \par The New Testament begins with the life, death, and resurrection of our Lord Jesus Christ. No part of the Bible is so important as this, and no part is so full and complete. Four distinct Gospels tell us the story of Christ's doing and dying. Four times over we read the precious account of His works and words. How thankful we ought to be for this! To know Christ is life eternal. To believe in Christ is to have peace with God. To follow Christ is to be a true Christian. To be with Christ will be heaven itself. We can never hear too much about Jesus Christ. \par The Gospel of Matthew begins with a long list of names. Sixteen verses are taken up with tracing a pedigree from Abraham to David, and from David to the family in which Jesus was born. Let no one think that these verses are useless. Nothing is useless in creation. The least mosses, and the smallest insects, serve some good end.\emdash Nothing is useless in the Bible. Every word of it is inspired. The chapters and verses which seem at first sight unprofitable, are all given for some good purpose. Look again at these sixteen verses; and you will see in them useful and instructive lessons. \par Learn from this list of names, that \i God always keeps His word\b .\b0 \i0 He had promised, that in Abraham's seed all the nations of the earth should be blessed. He had promised to raise up a Savior of the family of David. (\ul Gen_12:3.\ulnone \ul Isa_11:1\ulnone .) These sixteen verses prove, that Jesus was the son of David and the son of Abraham, and that God's promise was fulfilled.\emdash Thoughtless and ungodly people should remember this lesson, and be afraid. Whatever they may think, God will keep His word. If they repent not, they will surely perish.\emdash True Christians should remember this lesson, and take comfort. Their Father in heaven will be true to all His engagements. He has said, that He will save all believers in Christ. If He has said it, He will certainly do it. \f1 "\f0 He is not a man that He should lie.\f1 "\f0 \f1 "\f0 He abideth faithful: He cannot deny Himself.\f1 "\f0 (\ul 2Ti_2:13\ulnone .) \par Learn next from this list of names \i the sinfulness and corruption of human nature\b . \b0\i0 Observe how many godly parents in this catalogue had wicked and ungodly sons. The names of Roboam, and Joram, and Amon, and Jechonias, should teach us humbling lessons. They had all pious fathers. But they were all wicked men. Grace does not run in families. It needs something more than good examples and good advice to make us children of God. They that are born again are not born of blood, nor of the will of the flesh, nor of the will of man, but of God. (\ul Joh_1:13\ulnone .) Praying parents should pray night and day, that their children may be born of the Spirit. \par Learn lastly from this list of names, \i how great is the mercy and compassion of our Lord Jesus Christ\b . \b0\i0 Think how defiled and unclean our nature is; and then think what a condescension it was in Him to be born of a woman, and \f1 "\f0 made in the likeness of men.\f1 "\f0 Some of the names we read in this catalogue remind us of shameful and sad histories. Some of the names are those of persons never mentioned elsewhere in the Bible. But at the end of all comes the name of the Lord Jesus Christ. Though He is the eternal God, He humbled Himself to become man, in order to provide salvation for sinners. \f1 "\f0 Though he was rich, yet for our sakes he became poor.\f1 " \par \f0 We should always read this catalogue with thankful feelings. We see here that no one who partakes of human nature can be beyond the reach of Christ's sympathy and compassion. Our sins may have been as black and great as those of any whom Matthew names. But they can not shut us out of heaven, if we repent and believe the gospel. If Jesus was not ashamed to be born of a woman, whose pedigree contained such names as those we have read to-day, we need not think that He will be ashamed to call us brethren, and to give us eternal life. \par ======================= \par \pard\sb100\sa100\b Preface\b0\emdash \par \f2\fs22 I\fs16 N\fs22 sending forth the first volume of a new expository work upon the Gospels, I feel it necessary, in order to prevent misapprehension, to offer some explanation of the character and design of the work. \par The "E\fs16 XPOSITORY\fs22 T\fs16 HOUGHTS\fs22 ," which are now before the reader, are not a learned, critical commentary. I do not profess to expound every verse of the Gospels, grapple with every difficulty, attempt the solution of every hard text, and examine every disputed reading or translation. \par The "E\fs16 XPOSITORY\fs22 T\fs16 HOUGHTS\fs22 " are not a continuous and homiletic exposition, containing practical remarks on every verse, like the commentaries of Brentius and Gualter. \par The plan I have adopted in drawing up the "Expository Thoughts" is as follows. I have divided the sacred text into sections or passages, averaging about twelve verses in each. I have then supplied a continuous series of short, plain "Expositions" of each of these passages. In each Exposition I have generally begun by stating as briefly as possible the main scope and purpose of the passage under consideration. I have then selected two, three, or four prominent points in the passage, singled them out from the rest, dwelt exclusively on them, and endeavoured to enforce them plainly and vigorously on the reader's attention. The points selected will be found to be sometimes doctrinal, and sometimes practical. The only rule in selection has been to seize on the really leading points of the passage. \par In style and composition I frankly avow that I have studied, as far as possible, to be plain and pointed, and to choose what an old divine calls "picked and packed" words. I have striven to place myself in the position of one who is reading aloud to others, and must arrest their attention, if he can. I have said to myself in writing each Exposition, "I am addressing a mixed company, and I have but a short time." Keeping this in view, I have constantly left unsaid many things that might have been said, and have endeavoured to dwell chiefly on the things needful to salvation. I have deliberately passed over many subjects of secondary importance, in order to say something that might strike and stick in consciences. I have felt that a few points, well remembered and fastened down, are better than a quantity of truth lying loosely and thinly scattered over the mind. \par A few\i \i0 foot-notes explaining difficult passages, have occasionally been added to the exposition. I have thought it good to add these notes for the information of readers, who may feel a wish to know what can be said about the "deep things" of Scripture, and may have no commentary of their own. If the reading public should ever demand another edition of the work, the number of these foot-notes will probably be much increased. \par  I cannot, of course, expect that the opinions expressed in these expositions, whether about doctrine, practice, or prophecy, will be satisfactory and acceptable to every one. I can only say, I have spoken out freely, and kept back nothing that seemed to me true. I have set down nothing but what I conscientiously believe to be the real meaning of the inspired writer, and the mind of the Spirit. I have always held that truth is most likely to be reached, when men on all sides conceal nothing, but tell out all their minds. Right or wrong, I have endeavoured to tell out my own mind. It is my firm conviction, that I have said nothing in these expositions which is not in perfect harmony with the thirty-nine articles of my own church, and does not agree in the main with all the Protestant confessions of faith. The words of an old divine will explain the kind of theology, to which I ever desire to conform;\emdash "I know no true religion but Christianity;\emdash no true Christianity but the doctrine of Christ; of His divine person (\ul Col_1:15\ulnone ,) of His divine office (\ul 1Ti_2:5\ulnone ,) of His divine righteousness (\ul Jer_23:6\ulnone ,) and of His divine Spirit, which all that are His receive (\ul Rom_8:9\ulnone .) I know no true ministers of Christ but such as make it their business, in their calling, to commend Jesus Christ, in His saving fulness of grace and glory, to the faith and love of men. I know no true Christian, but one united to Christ by faith, and abiding in Him by faith and love, to the glorifying of the name of Jesus Christ, in the beauties of gospel holiness. Ministers and Christians of this spirit, have for many years been my brethren and companions, and I hope ever shall be, whithersoever the hand of the Lord may lead me."\emdash\i (Traill's Preface to Throne of Grace.)\i0 \par I am deeply sensible of the many imperfections and defects of the volume which is now sent forth. No one perhaps will see them more clearly than I do myself. At the same time, I think it only fair to say, that no exposition in this volume has been composed without deliberate reflection, and laborious examination of other men's opinions. There are very few passages handled in these expositions, concerning which I have not at least \i looked \i0 at the views of the following writers:\emdash Chrysostom, Augustine, Theophylact, Euthymius, Calvin, Brentius, Bucer, Musculus, Gualter, Beza, Bullinger, Pellican, Calovius, Cocceius, Baxter, Poole, Hammond, Lightfoot, Hall, Du Veil, Whitby, Piscator, Par\'e6us!e, Ferus, Jansenius, Leigh, Ness, Mayer, Trapp, Henry, Gill, Doddridge, Burkitt, Quesnel, Bengel, Scott, A. Clarke, Pearce, Adams, Watson, Olshausen, Alford, Barnes, Stier. I can truly say, that I have spent hours, days, and weeks in examining the opinions of these writers, and that when I differ from them, it is not because I do not know their views. \par Commentaries and Expositions of Scripture are so numerous in the present day, that I feel it necessary to say something as to the class of reader"s whom I have specially had in view in putting forth these E\fs16 XPOSITORY\fs22 T\fs16 HOUGHTS\fs22 . \par In the first place, I indulge the hope, that the work may be found \i suitable for use at family prayers. \i0 The supply of works adapted for this purpose has never yet been equal to the demand. \par In the next place, I cannot help hoping that the work may prove \i an aid to those who visit the sick and the poor. \i0 The number of persons who visit hospitals, sick-rooms, and cottages, #with an earnest desire to do spiritual good, is now very great. There is reason to believe that proper books for reading on such occasions are much wanted. \par Last, but not least, I trust that the work may not be found unprofitable \i for private reading, as a companion to the Gospels. \i0 There are not a few whose callings and engagements make it impossible for them to read large commentaries and expositions of God's Word. I have thought that such may find it helpful to their memories to have a few leading points set before their minds, in connection with what they read. \par I now send forth the volume with an earnest prayer, that it may tend to the promotion of pure and undefiled religion, help to extend the knowledge of Christ, and be a humble instrument in aid of the glorious work of converting and edifying immortal souls. \par J. C. RYLE. \par \i Helmingham Rectory, \i0 \par \pard\sb100\sa100\qj\i December, \i0 1856. \par \pard\f0\fs24 =======================\cf0\f3\fs23 \par }%ttbl{\f0\froman\fcharset0 Times New Roman;}{\f1\fnil\fcharset0 Georgia;}} {\colortbl ;\red0\green0\blue0;} {\*\generator Riched20 5.40.11.2210;}\viewkind4\uc1\pard\sb100\sa100\qj\cf1\f0\fs24 T\fs16 HESE\fs24 verses begin by telling us two great truths. They tell us how the Lord Jesus Christ took our nature upon Him, and became man. They tell us also that His birth was miraculous. His mother Mary was a virgin. \par These are \i very mysterious subjects. \i0 They are depths, which we have no line to fat&hom. They are truths, which we have not mind enough to comprehend. Let us not attempt to explain things which are above our feeble reason. Let us be content to believe with reverence, and not speculate about matters which we cannot understand. Enough for us to know, that with Him who made the world nothing is impossible\i .\i0 Let us rest in the words of the Apostles' Creed: "Jesus Christ was conceived by the Holy Ghost, and born of the virgin, Mary." \par Let us observe \i the conduct of Joseph \i0 des'cribed in these verses. It is a beautiful example of godly wisdom, and tender consideration for others. He saw the "appearance of evil" in her who was his espoused wife. But he did nothing rashly. He waited patiently to have the line of duty made clear. In all probability he laid the matter before God in prayer. "He that believeth shall not make haste." (\ul Isa_28:16\ulnone .) \par The patience of Joseph was graciously rewarded. He received a direct message from God upon the subject of his anxiety, and (was at once relieved from all his fears. How good it is to wait upon God! Who ever cast his cares upon God in hearty prayer, and found him fail? "In all thy ways acknowledge Him, and He shall direct thy paths." (\ul Pro_3:6\ulnone .) \par Let us observe \i the two names \i0 given to our Lord in these verses. One is Jesus: the other Emmanuel. One describes His office: the other His nature. Both are deeply interesting. \par The name Jesus means "Savior." It is the same name as Joshua in the Old Testament.) It is given to our Lord because "He saves His people from their sins." \i This is His special office. \i0 He saves them from the guilt of sin, by washing them in His own atoning blood. He saves them from the dominion of sin, by putting in their hearts the sanctifying Spirit. He saves them from the presence of sin, when He takes them out of this world to rest with Him. He will save them from all the consequences of sin, when He shall give them a glorious body at the last day. Blessed and holy are Christ's* people! From sorrow, cross, and conflict they are not saved. But they are saved from sin for evermore. They are cleansed from guilt by Christ's blood. They are made meet for heaven by Christ's Spirit. This is salvation. He who cleaves to sin is not yet saved\i . \par \i0 Jesus is a \i very encouraging name to heavy-laden sinners. \i0 He who is King of kings and Lord of lords might lawfully have taken some more high-sounding title. But He does not do so. The rulers of this world have often called themsel+ves Great, Conquerors, Bold, Magnificent, and the like. The Son of God is content to call Himself Savior. The souls which desire salvation may draw nigh to the Father with boldness, and have access with confidence through Christ. It is His office and His delight to show mercy. "God sent not his Son into the world to condemn the world, but that the world through Him might be saved." (\ul Joh_3:17\ulnone .) \par Jesus is a name,\i which is peculiarly sweet and precious to believers. \i0 It has often done ,them good, when the favor of kings and princes would have been heard of with unconcern. It has given them what money cannot buy, even inward peace. It has eased their wearied consciences, and given rest to their heavy hearts. The Song of Solomon speaks the experience of many, when it says, "thy name is as ointment poured forth." (\ul Son_1:3\ulnone .) Happy is that person, who trusts not merely in vague notions of God's mercy and goodness, but in "Jesus." \par The other name in these verses is scarcely -less interesting than that just referred to. It is the name which is given to our Lord from his nature, as "God manifest in the flesh." He is called Emmanuel, "God with us." \par Let us take care that we have clear views of our Lord Jesus Christ's \i nature and person. \i0 It is a point of the deepest importance. We should settle it firmly in our minds, that our Savior is perfect man as well as perfect God, and perfect God as well as perfect man. If we once lose sight of this great foundation truth, we .may run into fearful heresies. The name Emmanuel takes in the whole mystery. Jesus is "God with us." He had a nature like our own in all things, sin only excepted. But though Jesus was "with us" in human flesh and blood, He was at the same time very God. \par We shall often find, as we read the Gospels, that our Savior could be weary, and hungry, and thirsty,\emdash could weep, and groan, and feel pain like one of ourselves. In all this we see\i \i0 "\i the man\i0 " Christ Jesus. We see the nature He to/ok on Him, when He was born of the virgin, Mary. \par But we shall also find in the same Gospels that our Savior knew men's hearts and thoughts,\emdash that He had power over devils,\emdash that He could work the mightiest of miracles with a word,\emdash that He was ministered to by angels, that He allowed a disciple to call Him "my God,"\emdash and that he said, "Before Abraham was I am," and "I and my Father are one." In all this we see "\i the eternal God.\i0 "\i \i0 We see Him "who is over all, God,0 blessed for ever. Amen." (\ul Rom_9:5\ulnone .) \par Would you have a strong foundation for your faith and hope? Then keep in constant view your Savior's \i divinity. \i0 He in whose blood you are taught to trust is the Almighty God. All power is His in heaven and earth. None can pluck you out of His hand. If you are a true believer in Jesus, let not your heart be troubled or afraid. \par Would you have sweet comfort in suffering and trial? Then keep in constant view your Savior's \i humanity. \i0 He i1s the man Christ Jesus, who lay on the bosom of the virgin Mary, as a little infant, and knows the heart of a man. He can be touched with the feeling of your infirmities. He has Himself experienced Satan's temptations. He has endured hunger. He has shed tears. He has felt pain. Trust Him at all times with all your sorrows. He will not despise you. Pour out all your heart before Him in prayer, and keep nothing back. He can sympathize with His people. \par \pard Let these thoughts sink down into our minds. Let us bless God for the encouraging truths which the first chapter of the New Testament contains. It tells us of One who "saves His people from their sins." But this is not all. It tells us that this Savior is "Emmanuel," God Himself, and yet God with us,\emdash God manifest in human flesh like our own. This is glad tidings. This is indeed good news. Let us feed on these truths in our hearts by faith with thanksgiving.\cf0\f1\fs23 \par }3only told that they came "from the East." Whether they were Chaldeans or Arabians, we cannot say. Whether they learned to expect Christ from the ten tribes who went into captivity, or from the prophecies of Daniel, we do not know. It matters little who they were. The point which concerns us most is the rich instruction which their history conveys. \par These verses show us, \i that there may be true servants of God in places where we should not expect to find them. \i0 The Lord Jesus has many "hidden one4s" like these wise men. Their history on earth may be as little known as that of Melchizedek, and Jethro, and Job. But their names are in the book of life, and they will be found with Christ in the day of His appearing. It is well to remember this. We must not look round the earth and say hastily, "all is barren." The grace of God is not tied to places and families. The Holy Ghost can lead souls to Christ without the help of many outward means. Men may be born in dark places of the earth, like these wise 5men, and yet like them be made "wise unto salvation." There are some traveling to heaven at this moment, of whom the church and the world know nothing. They flourish in secret places like the lily among thorns, and "waste their sweetness on the desert air." But Christ loves them, and they love Christ. \par These verses teach us, \i that it is not always those who have most religious privileges, who give Christ most honor. \i0 We might have thought that the Scribes and Pharisees would have been the first 6to hasten to Bethlehem, on the slightest rumor that the Savior was born. But it was not so. A few unknown strangers from a distant land were the first, except the shepherds mentioned by Luke, to rejoice at His birth. "He came unto his own, and his own received him not." What a mournful picture this is of human nature! How often the same kind of thing may be seen among ourselves! How often the very persons who live nearest to the means of grace are those who neglect them most! There is only too much truth 7in the old proverb, "The nearer the church the further from God." Familiarity with sacred things has an awful tendency to make men despise them. There are many, who from residence and convenience ought to be first and foremost in the worship of God, and yet are always last. There are many, who might well be expected to be last, who are always first. \par These verses teach us,\b \b0\i that there may be knowledge of Scripture in the head, while there is no grace in the heart. \i0 Mark how king Herod send8s to inquire of the priests and elders, "where Christ should be born." Mark what a ready answer they return him, and what an acquaintance with the letter of Scripture they show. But they never went to Bethlehem to seek for the coming Savior. They would not believe in Him, when He ministered among them. Their heads were better than their hearts.\emdash Let us all beware of resting satisfied with head-knowledge. It is an excellent thing, when rightly used. But a man may have much of it, and yet perish everl9astingly. What is the state of our hearts? This is the great question. A little grace is better than many gifts. Gifts alone save no one. But grace leads on to glory. \par The conduct of the wise men described in this chapter is \i a\i0 \i splendid example of spiritual diligence.\b\i0 \b0 What trouble it must have cost them to travel from their homes to the house where Jesus was born! How many weary miles they must have journeyed! The fatigues of an Eastern traveler are far greater than we in England c:an at all understand. The time that such a journey would occupy must necessarily have been very great. The dangers to be encountered were neither few nor small. But none of these things moved them. They had set their hearts on seeing Him "that was born King of the Jews;" and they never rested till they saw Him. They prove to us the truth of the old saying, "Where there is a will there is a way." \par It would be well for all professing Christians if they were more ready to follow the wise men's example. ;Where is our self-denial? What pains do we take about our souls? What diligence do we show about following Christ? What does our religion cost us? These are serious questions. They deserve serious consideration. \par Last, but not least, the conduct of the wise men is\b \b0\i a striking example of faith. \i0 They believed in Christ when they had never seen Him;\emdash but that was not all. They believed in Him when the Scribes and Pharisees were unbelieving;\emdash but that again was not all. They beliee Church, as to supply its wants, and wait upon its members. (\ul 2Co_1:24\ulnone .) Happy would it be for the cause of true religion, if these things were better understood! Half the diseases of Christianity have arisen from mistaken notions about the minister's office. \par We are taught, in the last place, that \i it is a most dangerous thing to neglect the offers of the Gospel\i0 . It shall prove "more tolerable for the land of Sodom and Gomorrah" in the judgment day, than for those who have heard Ch?rist's truth, and not received it. \par This is a doctrine fearfully overlooked, and one that deserves serious consideration. Men are sadly apt to forget, that it does not require great open sins to be sinned, in order to ruin a soul for ever. They have only to go on hearing without believing, listening without repenting, going to Church without going to Christ, and by and bye they will find themselves in hell! We shall all be judged according to our light. We shall have to give account of our use of rel@igious privileges. To hear of the "great salvation," and yet neglect it, is one of the worst sins man can commit. (\ul Joh_16:9\ulnone .) \par \pard What are we doing ourselves with the Gospel? This is the question which every one who reads this passage should put to his conscience. Let us assume that we are decent and respectable in our lives, correct and moral in all the relations of life, regular in our formal attendance on the means of grace. It is all well, so far as it goes. But is this all that caAn be said of us? Are we really receiving the love of the truth? Is Christ dwelling in our hearts by faith? If not, we are in fearful danger. We are far more guilty than the men of Sodom, who never heard the Gospel at all. We may awake to find, that in spite of our regularity, and morality, and correctness, we have lost our souls for all eternity. It will not save us to have lived in the full sunshine of Christian privileges, and to have heard the Gospel faithfully preached every week. There must be experimental acquaintance with Christ. There must be personal reception of His truth. There must be vital union with Him. We must become his servants and disciples. Without this, the preaching of the Gospel only adds to our responsibility, increases our guilt, and will at length sink us more deeply into hell. These are hard sayings. But the words of Scripture, which we have read, are plain and unmistakable. They are all true.\cf0\f1\fs23 \par }C. To the minister of the Gospel, and to every one who seeks to save souls, these verses ought to be full of interest. No doubt there is much in them, which applies specially to the days of the apostles. But there is much also which applies to all times. \par We see, for one thing, \i that those who would do good to souls, must be moderate in their expectations\i0 . They must not think that universal success will attend their labors. They must reckon on meeting with much opposition. They must make up theiDr minds to "be hated," persecuted, and ill-used, and that too by their nearest relations. They will often find themselves like "sheep in the midst of wolves." \par Let us bear this in mind continually. Whether we preach, or teach, or visit from house to house,\emdash whether we write or give counsel, or whatever we do, let it be a settled principle with us not to expect more than Scripture and experience warrant. Human nature is far more wicked and corrupt than we think. The power of evil is far greater Ethan we suppose. It is vain to imagine that everybody will see what is good for them, and believe what we tell them. It is expecting what we shall not find, and will only end in disappointment. Happy is that laborer for Christ, who knows these things at his first starting, and has not to learn them by bitter experience! Here lies the secret cause why many have turned back, who once seemed full of zeal to do good. They began with extravagant expectations. They did not count the cost. They fell into the misFtake of the great German Reformer, who confessed he forgot at one time, that "old Adam was too strong for young Melancthon." \par We see, for another thing, \i that those who would do good have need to pray for wisdom, good sense, and a sound mind\i0 . Our Lord tells his disciples to be "wise as serpents, and harmless as doves." He tells them that when they are persecuted in one place, they may lawfully "flee to another." \par There are few of our Lord's instructions which it is so difficult to use righGtly as this. There is a line marked out for us between two extremes; but one that it requires great judgment to define. To avoid persecution by holding our tongues, and keeping our religion entirely to ourselves, is one extreme. We are not to err in that direction.\emdash To court persecution, and thrust our religion upon every one we meet, without regard to place, time, or circumstances, is another extreme. In this direction also we are warned not to err any more than in the other.\emdash Truly we may saHy, "who is sufficient for these things?" We have need to cry to the only wise God for wisdom. \par The extreme into which most men are liable to fall in the present day, is that of silence, cowardice, and letting others alone. Our so-called prudence is apt to degenerate into a compromising line of conduct, or downright unfaithfulness. We are only too ready to suppose that it is of no use trying to do good to certain people. We excuse ourselves from efforts to benefit their souls, by saying it would be inIdiscreet, or inexpedient, or would give needless offence, or would even do positive harm. Let us all watch and be on our guard against this spirit. Laziness and the devil are often the true explanation of it. To give way to it is pleasant to flesh and blood, no doubt, and saves us much trouble. But those who give way to it often throw away great opportunities of usefulness. \par On the other hand, it is impossible to deny that there is such a thing as a righteous and holy zeal, which is "not according toJ knowledge." It is quite possible to create much needless offence, commit great blunders, and stir up much opposition, which might have been avoided by a little prudence, wise management, and exercise of judgment. Let us all take heed that we are not guilty in this respect. We may be sure there is such a thing as Christian wisdom, which is quite distinct from Jesuitical subtlety, or carnal policy. This wisdom let us seek. Our Lord Jesus does not require us to throw aside our common sense, when we undertakKe to work for Him. There will be offence enough connected with our religion, do what we will; but let us not increase it without cause, Let us strive to "walk circumspectly, not as fools but as wise." (\ul Eph_5:15\ulnone .) \par \pard It is to be feared, that believers in the Lord Jesus do not sufficiently pray for the spirit of knowledge, judgment, and a sound mind. They are apt to fancy that if they have grace, they have all they need. They forget that a gracious heart should pray that it may be full of wisdom, as well as of the Holy Ghost. (\ul Act_6:3\ulnone .) Let us all remember this. Great grace and common sense are perhaps one of the rarest combinations. That they may go together, the life of David, and the ministry of the apostle Paul are striking proofs. In this however, as in every other respect, our Lord Jesus Christ Himself is our most perfect example. None were ever so faithful as He. But none were ever so truly wise. Let us make Him our pattern, and walk in His steps.\cf0\f1\fs23 \par } UU| i( {\rtf1\ansi\ansicpg1252\deff0\deflang1033{\fonttbl{\f0\froman\fprq2\fcharset0 Times New Roman;}{\f1\fnil\fcharset0 Georgia;}} {\colortbl ;\red0\green0\blue0;} {\*\generator Riched20 5.40.11.2210;}\viewkind4\uc1\pard\sb100\sa100\qj\cf1\f0\fs24 T\fs16 HE\fs24 truths contained in these verses should be pondered by all who try to do good in the world. To the selfish man, who cares for nothing but his own ease or comfort, there may seem to be little in themBN2\fcharset0 Times New Roman;}{\f2\fnil\fcharset0 Georgia;}} {\colortbl ;\red0\green0\blue0;} {\*\generator Riched20 5.40.11.2210;}\viewkind4\uc1\pard\sb100\sa100\qj\cf1\f0\fs24 T\f1\fs16 O\fs24 do good to souls in this world is very hard. All who try it find out this by experience. It needs a large stock of courage, faith, patience, and perseverance. Satan will fight vigorously to maintain his kingdom. Human nature is desperately wicked. To do harm is easy. To do good is hard. \par The Lord Jesus knewO this well, when He sent forth His disciples to preach the Gospel for the first time. He knew what was before them, if they did not. He took care to supply them with a list of encouragements, in order to cheer them when they felt cast down. Weary missionaries abroad, or fainting ministers at home,\fs20\emdash\fs24 disheartened teachers of schools, and desponding visitors of districts, would do well to study often the nine verses we have just read. Let us mark what they contain. \par Those who try to do gPood to souls \i must not expect to fare better than their great Master\i0 . "The disciple is not above his Master, nor the servant above his Lord." The Lord Jesus was slandered and rejected by those whom he came to benefit. There was no error in His teaching. There was no defect in His method of imparting instruction. Yet many hated Him, and "called Him Beelzebub." Few believed Him, and cared for what He said. Surely we have no right to be surprised if we, whose best efforts are mingled with much imperfecQtion, are treated in the same way as Christ. If we let the world alone, it will probably let us alone. But if we try to do it spiritual good, it will hate us as it did our Master. \par Those who try to do good \i must look forward with patience to the day of judgment\i0 .\b \b0 "There is nothing covered that shall not be revealed, and hid that shall not be known." They must be content in this present world to be misunderstood, misrepresented, vilified, slandered, and abused. They must not cease to work Rbecause their motives are mistaken, and their characters fiercely assailed. They must remember continually that all will be set right at the last day. The secrets of all hearts shall then be revealed. "He shall bring forth thy righteousness as the light, and thy judgment as the noonday." (\ul Psa_37:6\ulnone .) The purity of their intentions, the wisdom of their labors, and the rightfulness of their cause, shall at length be made manifest to all the world. Let us work on steadily and quietly. Men may not Sunderstand us, and may vehemently oppose us. But the day of judgment draws nigh. We shall be righted at last. The Lord, when He comes again, "will bring to light the hidden things of darkness, and will make manifest the counsels of the hearts, and then shall every man have praise of God." (\ul 1Co_4:5\ulnone .) \par Those who try to do good must \i fear God more than man. \i0 Man can hurt the body, but there his enmity must stop. He can go no further. God "is able to destroy both soul and body in hell." TWe may be threatened with the loss of character, property, and all that makes life enjoyable, if we go on in the path of religious duty. We must not heed such threats, when our course is plain. Like Daniel and the three children, we must submit to anything rather than displease God, and wound our consciences. The anger of man may be hard to bear, but the anger of God is much harder. The fear of man does indeed bring a snare, but we must make it give way to the expulsive power of a stronger principle\fs20 U, \fs24 even the fear of God. It was a fine saying of good Colonel Gardiner's, "I fear God, and therefore there is none else that I need fear." \par Those who try to do good \i must keep before their minds the providential care of God over them\i0 . Nothing can happen in this world without His permission. There is no such thing in reality as chance, accident, or luck. "The very hairs of their heads are all numbered." The path of duty may sometimes lead them into great danger. Health and life may seem to Vbe periled, if they go forward. Let them take comfort in the thought that all around them is in God's hand. Their bodies, their souls, their characters are all in His safe keeping. No disease can seize them,\fs20\emdash\fs24 no hand can hurt them, unless He allows. They may say boldly to every fearful thing they meet with, "Thou couldest have no power at all against me, except it were given thee from above." \par In the last place, those who try to do good \i should continually remember the day when theyW will meet their Lord to receive their final portion\i0 . If they would have Him own them, and confess them before His Father's throne, they must not be ashamed to own and "confess Him" before the men of this world. To do it may cost us much. It may bring on us laughter, mockery, persecution, and scorn. But let us not be laughed out of heaven. Let us recollect the great and dreadful day of account, and not be afraid to show men that we love Christ, and want them to know and love Him also. \par \pard Let these encouragements be treasured up in the hearts of all who labor in Christ's cause, whatever their position may be. The Lord knows their trials, and has spoken these things for their comfort. He cares for all His believing people, but for none so much as those who work for His cause, and try to do good. May we seek to be of that number. Every believer may do something if he tries. There is always something for every one to do. May we each have an eye to see it, and a will to do it.\cf0\f2\fs23 \par } ?  q( {\rtf1\ansi\ansicpg1252\deff0\deflang1033{\fonttbl{\f0\froman\fcharset0 Times New Roman;}{\f1\froman\fprq2\fcc !( "*{\rtf1\ansi\ansicpg1252\deff0\deflang1033{\fonttbl{\f0\froman\fcharset0 Times New Roman;}{\f1\froman\fprq2\fcharset0 Times New Roman;}{\f2\fnil\fcharset0Y4 Y( !{\rtf1\ansi\ansicpg1252\deff0\deflang1033{\fonttbl{\f0\froman\fcharset0 Times New Roman;}{\f1\froman\fprqMZ Georgia;}} {\colortbl ;\red0\green0\blue0;} {\*\generator Riched20 5.40.11.2210;}\viewkind4\uc1\pard\sb100\sa100\qj\cf1\f0\fs24 I\fs16 N\fs24 these verses the great Head of the Church winds up His first charge to those whom He sends forth to make known His Gospel. He declares three great truths, which form a fitting conclusion to the whole discourse. \par In the first place, He bids us remember \i that His Gospel will not cause peace and agreement wherever it comes\i0 . "I came not to send peace, but[ a sword." The object of His first coming on earth was not to set up a millennial kingdom in which all would be of one mind, but to bring in the Gospel, which would lead to strifes and divisions. We have no right to be surprised, if we see this continually fulfilled. We are not to think it strange, if the Gospel rends asunder families, and causes estrangement between the nearest relations. It is sure to do so in many cases, because of the deep corruption of man's heart. So long as one man believes, and an\other remains unbelieving,\f1\emdash\f0 so long as one is resolved to keep his sins, and another desirous to give them up, the result of the preaching of the Gospel must needs be division. For this the Gospel is not to blame, but the heart of man. \par There is deep truth in all this, which is constantly forgotten and overlooked. Many talk vaguely about unity, and harmony, and peace in the Church of Christ, as if they were things that we ought always to expect, and for the sake of which everything ought ]to be sacrificed. Such persons would do well to remember the words of our Lord. No doubt unity and peace are mighty blessings. We ought to seek them, pray for them, and give up everything in order to obtain them, excepting truth and a good conscience. But it is an idle dream to suppose that the churches of Christ will enjoy much of unity and peace before the millennium comes. \par In the second place, our Lord tells us \i that true Christians must make up their minds to trouble in this world\i0 . Whether^ we are ministers or hearers, whether we teach or are taught, it makes little difference. We must carry "a cross." We must be content to lose even life itself for Christ's sake. We must submit to the loss of man's favor, we must endure hardships, we must deny ourselves in many things, or we shall never reach heaven at last. So long as the world, the devil, and our own hearts, are what they are, these things must be so. \par We shall find it most useful to remember this lesson ourselves, and to impress it_ upon others. Few things do so much harm in religion as exaggerated expectations. People look for a degree of worldly comfort in Christ's service, which they have no right to expect, and not finding what they look for, are tempted to give up religion in disgust. Happy is he who thoroughly understands, that though Christianity holds out a crown in the end, it brings also a cross in the way. \par In the last place, our Lord cheers us by saying \i that the least service done to those who work in His cause i`s observed and rewarded of God\i0 . He that gives a believer so little as "a cup of cold water only in the name of a disciple shall in no wise lose his reward." \par There is something very beautiful in this promise. It teaches us that the eyes of the great Master are ever upon those who labor for him, and try to do good. They seem perhaps to work on unnoticed and unregarded. The proceedings of preachers, and missionaries, and teachers, and visitors of the poor, may appear very trifling and insignificanta, compared to the movements of kings and parliaments, of armies and of statesmen. But they are not insignificant in the eyes of God. He takes notice who opposes His servants, and who helps them. He observes who is kind to them, as Lydia was to Paul,\f1\emdash\f0 and who throws difficulties in their way, as Diotrephes did to John. All their daily experience is recorded, as they labor on in His harvest. All is written down in the great book of His remembrance, and will be brought to light at the last day. Tbhe chief butler forgat Joseph, when he was restored to his place. But the Lord Jesus never forgets any of His people. He will say to many who little expect it, in the resurrection morning, "I was an hungered, and ye gave me meat: I was thirsty, and ye gave me drink." (\ul Mat_25:35\ulnone .) \par \pard Let us ask ourselves, as we close the chapter, in what light we regard Christ's work and Christ's cause in the world? Are we helpers of it, or hinderers? Do we in any wise aid the Lord's "prophets," and "righteous men"? Do we assist His "little ones"? Do we impede His laborers, or do we cheer them on?\f1\emdash\f0 These are serious questions. They do well and wisely who give the "cup of cold water," whenever they have opportunity. They do better still who work actively in the Lord's vineyard. May we all strive to leave the world a better world than it was when we were born! This is to have the mind of Christ. This is to find out the value of the lessons this wonderful chapter contains.\cf0\f2\fs23 \par }dharset0 Times New Roman;}{\f2\fnil\fcharset0 Georgia;}} {\colortbl ;\red0\green0\blue0;} {\*\generator Riched20 5.40.11.2210;}\viewkind4\uc1\pard\sb100\sa100\qj\cf1\f0\fs24 T\fs16 HE\fs24 first thing that demands our attention in this passage, is \i the message which John the Baptist sends to our Lord Jesus Christ\i0 .\b \b0 He "sent two of his disciples,and said un him, Art thou he that should come, or do we look for another?" \par This question did not arise from doubt or unbelief on the part of Joehn. We do that holy man injustice, if we interpret it in such a way. It was put for the benefit of his disciples. It was meant to give them an opportunity of hearing from Christ's own lips, the evidence of His divine mission. No doubt John the Baptist felt that his own ministry was ended. Something within him told him that he would never come forth from Herod's prison-house, but would surely die. He remembered the ignorant jealousies that had already been shown by his disciples towards the disciples of Chfrist. He took the most likely course to dispel those jealousies for ever. He sent his followers to "hear and see" for themselves. \par The conduct of John the Baptist in this matter affords a striking example to ministers, teachers, and parents, when they draw near the end of their course. Their chief concern should be about the souls of those they are going to leave behind them. Their great desire should be to persuade them to cleave to Christ. The death of those who have guided and instructed us on eargth ought always to have this effect. It should make us lay hold more firmly on Him who dieth no more, "continueth ever," and "hath an unchangeable priesthood." (\ul Heb_7:24\ulnone .) \par The second thing that demands our notice in this passage, is \i the high testimony which our Lord bears to the character of John the Baptist\i0 .\b \b0 No mortal man ever received such commendation as Jesus here bestows on His imprisoned friend. "Among them that are born of women, there hath not risen a greater than Jhohn the Baptist." In time past John had boldly confessed Jesus before men, as the Lamb of God. Now Jesus openly declares John to be more than a prophet. \par There were some, no doubt, who were disposed to think lightly of John Baptist, partly from ignorance of the nature of his ministry, partly from misunderstanding the question he had sent to ask. Our Lord Jesus silences such cavilers by the declaration he here makes. He tells them not to suppose that John was a timid, vacillating, unstable man, "a reeid shaken by the wind." If they thought so, they were utterly mistaken. He was a bold, unflinching witness to the truth.\f1\emdash\f0 He tells them not to suppose that John was at heart a worldly man, fond of king's courts, and delicate living. If they thought so, they greatly erred. He was a self-denying preacher of repentance, who would risk the anger of a king, rather than not reprove his sins.\f1\emdash\f0 In short, He would have them know that John was "more than a prophet." He was one to whom God hadj given more honor than to all the Old Testament prophets. They indeed prophesied of Christ, but died without seeing Him. John not only prophesied of Him, but saw Him face to face.\f1\emdash\f0 They foretold that the days of the Son of man would certainly come, and the Messiah appear. John was an actual eye-witness of those days, and an honored instrument in preparing men for them.\f1\emdash\f0 To them it was given to predict that Messiah would be "led as a lamb to the slaughter," and "cut off." To John itk was given to point to Him, and say, "Behold the Lamb of God which taketh away the sin of the world." \par There is something very beautiful and comforting to true Christians in this testimony which our Lord bears to John. It shows us the tender interest which our great Head feels in the lives and characters of all His members. It shows us what honor He is ready to put on all the work and labor that they go through in His cause. It is a sweet foretaste of the confession which He will make of them before lthe assembled world, when He presents them faultless at the last day before His Father's throne. \par \pard Do we know what it is to work for Christ? Have we ever felt cast down and dispirited, as if we were doing no good, and no one cared for us? Are we ever tempted to feel, when laid aside by sickness, or withdrawn by providence, "I have labored in vain, and spent my strength for naught"? Let us meet such thoughts by the recollection of this passage. Let us remember, there is One who daily records all we do for Him, and sees more beauty in His servants' work than His servants do themselves. The same tongue which bore testimony to John in prison, will bear testimony to all his people at the last day. He will say, "Come ye blessed of my Father, receive the kingdom prepared for you from the foundation of the world." And then shall His faithful witnesses discover, to their wonder and surprise, that there never was a word spoken on their Master's behalf, which does not receive a reward.\cf0\f2\fs23 \par }n HESE\fs24 sayings of the Lord Jesus were called forth by the state of the Jewish nation, when He was upon earth. But they speak loudly to us also, as well as to the Jews. They throw great light on some parts of the natural man's character. They teach us the perilous state of many immortal souls in the present day. \par The first part of these verses shows us\b \b0\i the unreasonableness of many unconverted men in the things of religion\i0 . The Jews, in our Lord's time, found fault with every teacher owhom God sent among them. First came John the Baptist preaching repentance,\emdash an austere man, a man who withdrew himself from society, and lived an ascetic life. Did this satisfy the Jews? No! They found fault and said, "He hath a devil."\emdash Then came Jesus the Son of God, preaching the Gospel, living as other men lived, and practicing none of John the Baptist's peculiar austerities. And did this satisfy the Jews? No! They found fault again, and said, "Behold a man gluttonous and a wine-bibber, ap friend of publicans and sinners." In short, they were as perverse and hard to please as wayward children. \par It is a mournful fact, that there are always thousands of professing Christians just as unreasonable as these Jews. They are equally perverse, and equally hard to please. Whatever we teach and preach, they find fault. Whatever be our manner of life, they are dissatisfied. Do we tell them of salvation by grace, and justification by faith? At once they cry out against our doctrine as licentious aqnd antinomian.\emdash Do we tell them of the holiness which the Gospel requires? At once they exclaim, that we are too strict, and precise, and righteous overmuch.\emdash Are we cheerful? They accuse us of levity.\emdash Are we grave? They call us gloomy and sour.\emdash Do we keep aloof from balls, and races, and plays? They denounce us as puritanical, exclusive and narrow-minded.\emdash Do we eat, and drink, and dress like other people, and attend to our worldly callings and go into society? They sneerirngly insinuate that they see no difference between us and those who make no religious profession at all, and that we are not better than other men.\emdash What is all this but the conduct of the Jews over again? "We have piped unto you, and ye have not danced: we have mourned unto you, and ye have not lamented." He who spake these words knew the hearts of men. \par The plain truth is, that true believers must not expect unconverted men to be satisfied, either with their faith or their practice. If they dso, they expect what they will not find. They must make up their minds to hear objections, cavils, and excuses, however holy their own lives may be. Well says Quesnel, "Whatever measures good men take, they will never escape the censures of the world. The best way is not to be concerned at them." After all, what saith the Scripture? "The carnal mind is enmity against God." "The natural man receiveth not the things of the Spirit of God." (\ul Rom_8:7\ulnone . \ul 1Co_2:14\ulnone .) This is the explanation otf the whole matter. \par The second part of these verses shows us \i the exceeding wickedness of willful impenitence\i0 . Our Lord declares that it shall be "more tolerable for Tyre, Sidon, and Sodom, in the day of judgment," than for those towns where people had heard His sermons, and seen His miracles, but not repented. \par There is something very solemn in this saying. Let us look at it well. Let us think for a moment what dark, idolatrous, immoral, profligate places Tyre and Sidon must have been. Luet us call to mind the unspeakable wickedness of Sodom. Let us remember that the cities named by our Lord, Chorazin, Bethsaida, and Capernaum, were probably no worse than other Jewish towns, and, at all events, were far better than Tyre, Sidon, and Sodom. And then let us observe, that the people of Chorazin, Bethsaida, and Capernaum, are to be in the lowest hell, because they heard the Gospel, and yet did not repent,\emdash because they had great religious advantages, and did not use them. How awful this vsounds! \par Surely these words ought to make the ears of every one tingle, who hears the Gospel regularly, and yet remains unconverted. How great is the guilt of such a man before God! How great the danger in which he daily stands! Moral, and decent, and respectable as his life may be, he is actually more guilty than an idolatrous Tyrian or Sidonian, or a miserable inhabitant of Sodom. They had no spiritual light: he has, and neglects it.\emdash They heard no Gospel: he hears, but does not obey it.\emdawsh Their hearts might have been softened, if they had enjoyed his privileges. Tyre and Sidon "would have repented." Sodom "would have remained until this day." His heart under the full blaze of the Gospel remains hard and unmoved.\emdash There is but one painful conclusion to be drawn. His guilt will be found greater than theirs at the last day. Most true is the remark of an English bishop, "Among all the aggravations of our sins, there is none more heinous than the frequent hearing of our duty." \par \pard May we all think often about Chorazin, Bethsaida, and Capernaum! Let us settle it in our minds that it will never do to be content with merely hearing and liking the Gospel. We must go further than this. We must actually "repent and be converted." We must actually lay hold on Christ, and become one with Him. Till then we are in awful danger. It will prove more tolerable to have lived in Tyre, Sidon, and Sodom, than to have heard the Gospel in England, and at last died unconverted.\cf0\f1\fs23 \par } | i( {\rtf1\ansi\ansicpg1252\deff0\deflang1033{\fonttbl{\f0\froman\fprq2\fcharset0 Times New Roman;}{\f1\fnil\fcharset0 Georgia;}} {\colortbl ;\red0\green0yX !( {\rtf1\ansi\ansicpg1252\deff0\deflang1033{\fonttbl{\f0\froman\fprq2\fcharset0 Times New Roman;}{\f1\fnil\fcharset0 Georgia;}} {\colortbl ;\red0\green0\blue0;} {\*\generator Riched20 5.40.11.2210;}\viewkind4\uc1\pard\sb100\sa100\qj\cf1\f0\fs24 T\fs16mz\blue0;} {\*\generator Riched20 5.40.11.2210;}\viewkind4\uc1\pard\sb100\sa100\qj\cf1\f0\fs24 T\fs16 HERE\fs24 are few passages in the four Gospels more important than this. There are few which contain, in so short a compass, so many precious truths. May God give us an eye to see, and a heart to feel their value! \par Let us learn, in the first place, \i the excellence of a childlike and teachable frame of mind\i0 .\b \b0 Our Lord says to His Father, "Thou hast hid these things from the wise and pruden{t, and revealed them unto babes." \par It is not for us to attempt to explain why some receive and believe the Gospel, while others do not. The sovereignty of God in this matter is a deep mystery: we cannot fathom it. But one thing, at all events, stands out in Scripture, as a great practical truth to be had in everlasting remembrance. Those from whom the Gospel is hidden are generally "the wise in their own eyes, and prudent in their own sight." Those to whom the Gospel is revealed are generally humble,| simple-minded, and willing to learn. The words of Mary are continually being fulfilled, "He hath filled the hungry with good things, and the rich he hath sent away empty." (\ul Luk_1:53\ulnone .) \par Let us watch against pride in every shape,\emdash pride of intellect, pride of wealth, pride in our own goodness, pride in our own deserts. Nothing is so likely to keep a man out of heaven, and prevent him seeing Christ, as pride. So long as we think we are something we shall never be saved. Let us pray f}or and cultivate humility. Let us seek to know ourselves aright, and to find out our place in the sight of a holy God. The beginning of the way to heaven, is to feel that we are in the way to hell, and to be willing to be taught of the Spirit. One of the first steps in saving Christianity is to be able to say with Saul, "Lord, what wilt thou have me to do?" (\ul Act_9:6\ulnone .) There is hardly a sentence of our Lord's so frequently repeated as this, "He that humbleth himself shall be exalted." (\ul Luk_~18:14\ulnone .) \par Let us learn, in the second place, from these verses, \i the greatness and majesty of our Lord Jesus Christ\i0 .\b \par \b0 The language of our Lord on this subject is deep and wonderful. He says, "All things are delivered unto me of my Father: and no man knoweth the Son save the Father; neither knoweth any man the Father save the Son, and he to whom the Son shall reveal him." We may truly say, as we read these words, "Such knowledge is too wonderful for me; it is high, I cannot attain to it." We see something of the perfect union which exists between the first and second Persons of the Trinity. We see something of the immeasurable superiority of the Lord Jesus to all who are nothing more than men. But still, when we have said all this, we must confess that there are heights and depths in this verse, which are beyond our feeble comprehension. We can only admire them in the spirit of little children. But the half of them, we must feel, remains untold. \par Let us, however, draw from these words the great practical truth, that all power and authority, in everything that concerns our soul's interests, is placed in our Lord Jesus Christ's hands. "All things are delivered unto him." He bears the keys: to Him we must go for admission into heaven. He is the door: through Him we must enter. He is the Shepherd: we must hear His voice, and follow Him, if we would not perish in the wilderness. He is the Physician: we must apply to Him, if we would be healed of the plague of sin. He is the bread of life: we must feed on Him, if we would have our souls satisfied. He is the light: we must walk after Him, if we would not wander in darkness. He is the fountain: we must wash in His blood, if we would be cleansed, and made ready for the great day of account. Blessed and glorious are these truths! If we have Christ, we have all things. (\ul 1Co_3:22-23\ulnone .) \par Let us learn, in the last place, from this passage, \i the breadth and fullness of the invitations of Christ's Gospel.\i0 \par The three last verses of the chapter, which contain this lesson, are indeed precious. They meet the trembling sinner who asks, "Will Christ reveal His Father's love to such an one as me?" with the most gracious encouragement. They are verses which deserve to be read with special attention. For eighteen hundred years they have been a blessing to the world, and have done good to myriads of souls. There is not a sentence in them which does not contain a mine of thought. \par Mark who they are that Jesus invites. He does not address those who feel themselves righteous and worthy. He addresses "all that labor and are heavy laden."\emdash It is a wide description. It comprises multitudes in this weary world. All who feel a load on their heart, of which they would fain get free, a load of sin or a load of sorrow, a load of anxiety or a load of remorse,\emdash all, whosoever they may be, and whatsoever their past lives,\emdash all such are invited to come to Christ. \par Mark what a gracious offer Jesus makes. "I will give you rest.\emdash Ye shall find rest to your souls." How cheering and comfortable are these words! Unrest is one great characteristic of the world. Hurry, vexation, failure, disappointment, stare us in the face on every side. But here is hope. There is an ark of refuge for the weary, as truly as there was for Noah's dove. There is rest in Christ, rest of conscience and rest of heart, rest built on pardon of all sin, rest flowing from peace with God. \par Mark what a simple request Jesus makes to the laboring and heavy-laden ones. "Come unto me:\emdash Take my yoke upon you, learn of me." He interposes no hard conditions. He speaks nothing of works to be done first, and deservingness of His gifts to be established. He only asks us to come to Him just as we are, with all our sins, and to submit ourselves like little children to His teaching. "Go not," He seems to say, "to man for relief. Wait not for help to arise from any other quarter. Just as you are, this very day, come to me." \par Mark what an encouraging account Jesus gives of Himself. He says, "I am meek and lowly of heart." How true that is, the experience of all the saints of God has often proved. Mary and Martha at Bethany, Peter after his fall, the disciples after the resurrection, Thomas after his cold unbelief, all tasted the "meekness and gentleness of Christ." It is the only place in Scripture where the "heart" of Christ is actually named. It is a saying never to be forgotten. \par Mark, lastly, the encouraging account that Jesus gives of His service. He says, "My yoke is easy, and my burden is light." No doubt there is a cross to be carried, if we follow Christ. No doubt there are trials to be endured, and battles to be fought. But the comforts of the Gospel far outweigh the cross. Compared to the service of the world and sin, compared to the yoke of Jewish ceremonies, and the bondage of human superstition, Christ's service is in the highest sense easy and light. His yoke is no more a burden than the feathers are to a bird. His commandments are not grievous. His ways are ways of pleasantness, and all his paths are peace. (\ul 1Jo_5:3\ulnone . \ul Pro_3:17\ulnone .) \par And now comes the solemn inquiry, Have we accepted this invitation for ourselves? Have we no sins to be forgiven, no griefs to be removed, no wounds of conscience to be healed? If we have, let us hear Christ's voice. He speaks to us as well as to the Jews. He says, "Come unto me."\emdash Here is the key to true happiness. Here is the secret of having a light heart. All turns and hinges on an acceptance of this offer of Christ. \par \pard May we never be satisfied till we know and feel that we have come to Christ by faith for rest, and do still come to Him for fresh supplies of grace every day! If we have come to Him already, let us learn to cleave to Him more closely. If we have never come to Him yet, let us begin to come to-day. His word shall never be broken: -"Him that cometh unto me, I will in nowise cast out." (\ul Joh_6:37\ulnone .)\cf0\f1\fs23 \par }t prominently in this passage of Scripture, is the Sabbath Day. It is a subject on which strange opinions prevailed among the Jews in our Lord's time. The Pharisees had added to the teaching of Scripture about it, and overlaid the true character of the day with the traditions of men.\f1\emdash\f0 It is a subject on which diverse opinions have often been held in the Churches of Christ, and wide differences exist among men at the present time. Let us see what we may learn about it from our Lord's teaching in these verses. \par Let us, in the first place, settle it in our minds as an established principle, that\b \b0\i our Lord Jesus Christ does not do away with the observance of a weekly Sabbath day\i0 .\b \b0 He neither does so here, nor elsewhere in the four Gospels. We often find His opinion expressed about the Jewish errors on the subject of the Sabbath. But we do not find a word to teach us that His disciples were not to keep a Sabbath at all. \par It is of much importance to observe this. The mistakes that have arisen from a superficial consideration of our Lord's sayings on the Sabbath question, are neither few nor small. Thousands have rushed to the hasty conclusion, that Christians have nothing to do with the fourth commandment, and that it is no more binding on us than the Mosaic law about sacrifices. There is nothing in the New Testament to justify any such conclusion. \par The plain truth is, that our Lord did not abolish the law of the weekly Sabbath. He only freed it from incorrect interpretations, and purified it from man-made additions. He did not tear out of the decalogue the fourth commandment. He only stripped off the miserable traditions with which the Pharisees had incrusted the day, and by which they had made it, not a blessing, but a burden. He left the fourth commandment where he found it, a part of the eternal law of God, of which no jot or tittle was ever to pass away. May we never forget this! \par Let us, in the second place, settle it in our minds, that \i our Lord Jesus Christ allows all works of real necessity and mercy to be done on the Sabbath day\i0 .\b \par \b0 This is a principle which is abundantly established in the passage of Scripture we are now considering. We find our Lord justifying His disciples for plucking the ears of corn on a Sabbath. It was an act permitted in Scripture (\ul Deu_23:25\ulnone .) They "were an hungered," and in need of food. Therefore they were not to blame.\f1\emdash\f0 We find Him maintaining the lawfulness of healing a sick man on the Sabbath day. The man was suffering from disease and pain. In such a case it was no breach of God's commandment to afford relief. We ought never to rest from doing good. \par The arguments by which our Lord supports the lawfulness of any work of necessity and mercy on the Sabbath, are striking and unanswerable. He reminds the Pharisees, who charged Him and His disciples with breaking the law, how David and his men, for want of other food, had eaten the holy shew-bread out of the tabernacle.\f1\emdash\f0 He reminds them how the priests in the temple are obliged to do work on the Sabbath, by slaying animals and offering sacrifices.\f1\emdash\f0 He reminds them how even a sheep would be helped out of a pit on the Sabbath, rather than allowed to suffer and die, by any one of themselves.\f1\emdash\f0 Above all, He lays down the great principle, that no ordinance of God is to be pressed so far as to make us neglect the plain duties of charity. "I will have mercy and not sacrifice." The first table of the law is not to be so interpreted as to make us break the second. The fourth commandment is not to be so explained, as to make us unkind and unmerciful to our neighbor. There is deep wisdom in all this. We are reminded of the saying, "Never man spake like this man." \par In leaving the subject, let us beware that we are never tempted to take low views of the sanctity of the Christian Sabbath. Let us take care that we do not make our gracious Lord's teaching an excuse for Sabbath profanation. Let us not abuse the liberty which He has so clearly marked out for us, and pretend that we do things on the Sabbath from "necessity and mercy," which in reality we do for our own selfish gratification. \par \pard There is great reason for warning people on this point. The mistakes of the Pharisee about the Sabbath were in one direction. The mistakes of the Christian are in another. The Pharisee pretended to add to the holiness of the day. The Christian is too often disposed to take away from that holiness, and to keep the day in an idle, profane, irreverent manner. May we all watch our own conduct on this subject. Saving Christianity is closely bound up with Sabbath observance. May we never forget that our great aim should be to "keep the Sabbath holy." Works of necessity may be done. "It is lawful to do well," and show mercy. But to give the Sabbath to idleness, pleasure-seeking, or the world, is utterly unlawful. It is contrary to the example of Christ, and a sin against a plain commandment of God.\cf0\f2\fs23 \par } RR!  q( {\rtf1\ansi\ansicpg1252\deff0\deflang1033{\fonttbl{\f0\froman\fcharset0 Times New Roman;}{\f1\froman\fprq2\fcharset0 Times New Roman;}{\f2\fnil\fcharset0 Georgia;}} {\colortbl ;\red0\green0\blue0;} {\*\generator Riched20 5.40.11.2210;}\viewkind4\uc1\pard\sb100\sa100\qj\cf1\f0\fs24 T\fs16 HE\fs24 one great subject which stands outor Riched20 5.40.11.2210;}\viewkind4\uc1\pard\sb100\sa100\qj\cf1\f0\fs24 T\fs16 HE\fs24 first thing which demands our notice in this passage, is \i the desperate wickedness of the human heart\i0 , which it exemplifies. Silenced and defeated by our Lord's arguments, the Pharisees plunged deeper and deeper into sin. They "went out, and held a council against him, how they might destroy him." \par What evil had our Lord done, that He should be so treated? None, none at all. No charge could be brought against His life: He was holy, harmless, undefiled, and separate from sinners,\emdash His days were spent in doing good. No charge could be brought against His teaching: He had proved it to be agreeable to Scripture and reason, and no reply had been made to His proofs. But it mattered little how perfectly He lived or taught. He was hated. \par This is human nature appearing in its true colors. The unconverted heart hates God, and will show its hatred whenever it dares, and has a favorable opportunity. It will persecute God's witnesses. It will dislike all who have anything of God's mind, and are renewed after His image. Why were so many of the prophets killed? Why were the names of the apostles cast out as evil by the Jews? Why were the early martyrs slain? Why were John Huss, and Jerome of Prague, and Ridley, and Latimer burned at the stake? Not for any sins that they had sinned,\emdash not for any wickedness they had committed. They all suffered because they were godly men. And human nature, unconverted, hates godly men, because it hates God. \par It must never surprise true Christians if they meet with the same treatment that the Lord Jesus met with. "Marvel not if the world hate you." (\ul 1Jo_3:13\ulnone .) It is not the utmost consistency, or the closest walk with God, that will exempt them from the enmity of the natural man. They need not torture their consciences by fancying that if they were only more faultless and consistent, everybody would surely love them. It is all a mistake. They should remember, that there was never but one perfect man on earth, and that He was not loved, but hated. It is not the infirmities of a believer that the world dislikes, but his godliness. It is not the remains of the old nature that call forth the world's enmity, but the exhibition of the new. Let us remember these things, and be patient. The world hated Christ, and the world will hate Christians. \par The second thing which demands our notice in this passage, is \i the encouraging description of our Lord Jesus Christ's character\i0 , which Matthew draws from the prophet Isaiah. "A bruised reed shall he not break, and a smoking flax shall he not quench." \par What are we to understand by the bruised reed, and smoking flax? The language of the prophet no doubt is figurative. What is it that these two expressions mean? The simplest explanation seems to be, that the Holy Ghost is here describing persons whose grace is at present weak, whose repentance is feeble, and whose faith is small. Towards such persons the Lord Jesus Christ will be very tender and compassionate. Weak as the broken reed is, it shall not be broken. Small as the spark of fire may be within the smoking flax, it shall not be quenched. It is a standing truth in the kingdom of grace, that weak grace, weak faith, and weak repentance, are all precious in our Lord's sight. Mighty as He is, "He despiseth not any." (\ul Job_36:5\ulnone .) \par The doctrine here laid down is full of comfort and consolation. There are thousands in every church of Christ to whom it ought to speak peace and hope. There are some in every congregation, that hear the Gospel, who are ready to despair of their own salvation, because their strength seems so small. They are full of fears and despondency, because their knowledge, and faith, and hope, and love, appear so dwarfish and diminutive. Let them drink comfort out of this text. Let them know that weak faith gives a man as real and true an interest in Christ as strong faith, though it may not give him the same joy. There is life in an infant as truly as in a grown up man. There is fire in a spark as truly as in a burning flame. The least degree of grace is an everlasting possession. It comes down from heaven. It is precious in our Lord's eyes. It shall never be overthrown. \par Does Satan make light of the beginnings of repentance towards God, and faith towards our Lord Jesus Christ? No! indeed! he does not. He has great wrath, because he sees his time is short.\emdash Do the angels of God think lightly of the first signs of penitence and feeling after God in Christ? No! indeed! "there is joy" among them, when they behold the sight.\emdash Does the Lord Jesus regard no faith and repentance with interest, unless they are strong and mighty? No! indeed! As soon as that bruised reed, Saul of Tarsus, begins to cry to Him, He sends Ananias to him, saying, "Behold he prayeth." (\ul Act_9:11\ulnone .) We err greatly if we do not encourage the very first movements of a soul towards Christ. Let the ignorant world scoff and mock, if it will. We may be sure that "bruised reeds" and "smoking flax" are very precious in our Lord's eyes. \par \pard May we all lay these things to heart, and use them in time of need, both for ourselves and others. It should be a standing maxim in our religion, that a spark is better than utter darkness, and little faith better than no faith at all. "Who hath despised the day of small things?" (\ul Zec_4:10\ulnone .) It is not despised by Christ. It ought not to be despised by Christians.\cf0\f1\fs23 \par } wwN#  ( %{\rtf1\ansi\ansicpg1252\deff0\deflang1033{\fonttbl{\f0\froman\fprq2\fcharset0 Times New Roman;}{\f1\fnil\fcharset0 Georgia;}} {\colortbl ;\red0\green0\blue0;} {\*\generator Riched20 5.40.11.2210;}\viewkind4\uc1\pard\sb100\sa100\qj\cf1\f0\fs24 T\fs16 HIS\fs248" a( {\rtf1\ansi\ansicpg1252\deff0\deflang1033{\fonttbl{\f0\froman\fprq2\fcharset0 Times New Roman;}{\f1\fnil\fcharset0 Georgia;}} {\colortbl ;\red0\green0\blue0;} {\*\genera passage of Scripture contains "things hard to be understood." The sin against the Holy Ghost in particular has never been fully explained by the most learned divines. It is not difficult to show from Scripture what the sin is not. It is difficult to show clearly what it is. We must not be surprised. The Bible would not be the book of God, if it had not deep places here and there, which man has no line to fathom. Let us rather thank God that there are lessons of wisdom to be gathered, even out of these verses, which the unlearned may easily understand. \par Let us gather from them, in the first place, that there is \i nothing too blasphemous for hardened and prejudiced men to say against religion\i0 . Our Lord casts out a devil; and at once the Pharisees declare that He does it "by the prince of the devils." \par This was an absurd charge. Our Lord shows that it was unreasonable to suppose that the devil would help to pull down his own kingdom, and "Satan cast out Satan." But there is nothing too absurd and unreasonable for men to say, when they are thoroughly set against religion. The Pharisees are not the only people who have lost sight of logic, good sense, and temper, when they have attacked the Gospel of Christ. \par Strange as this charge may sound, it is one that has often been made against the servants of God. Their enemies have been obliged to confess that they are doing a work, and producing an effect on the world. The results of Christian labor stare them in the face. They cannot deny them. What then shall they say? They say the very thing that the Pharisees said of our Lord, "It is the devil." The early heretics used language of this kind about Athanasius. The Roman Catholics spread reports of this sort about Martin Luther. Such things will be said as long as the world stands. \par We must never be surprised to hear of dreadful charges being made against the best of men, without cause. "If they called the Master of the house Beelzebub, how much more shall they call them of his household?"\emdash It is an old device. When the Christian's arguments cannot be answered, and the Christian's works cannot be denied, the last resource of the wicked is to try to blacken the Christian's character. If this be our lot, let us bear it patiently. Having Christ and a good conscience, we may be content. False charges will not keep us out of heaven. Our character will be cleared at the last day. \par In the second place, let us gather out of these verses \i the impossibility of neutrality in religion\i0 . "He that is not with Christ is against him, and he that gathereth not with him scattereth abroad." \par There are many persons in every age of the Church, who need to have this lesson pressed upon them. They endeavor to steer a middle course in religion. They are not so bad as many sinners, but still they are not saints. They feel the truth of Christ's Gospel, when it is brought before them, but are afraid to confess what they feel. Because they have these feelings, they flatter themselves they are not so bad as others. And yet they shrink from the standard of faith and practice which the Lord Jesus sets up. They are not boldly on Christ's side, and yet they are not openly against Him. Our Lord warns all such that they are in a dangerous position. There are only two parties in religious matters. There are only two camps. There are only two sides. Are we with Christ, and working in His cause? If not, we are against Him. Are we doing good in the world? If not, we are doing harm. \par The principle here laid down is one which it concerns us all to remember. Let us settle it in our minds, that we shall never have peace, and do good to others, unless we are thorough-going and decided in our Christianity. The way of Gamaliel and Erasmus never yet brought happiness and usefulness to any one, and never will. \par In the third place, let us gather from these verses \i the exceeding sinfulness of sins against knowledge\i0 . \par This is a practical conclusion which appears to flow naturally from our Lord's words about the blasphemy against the Holy Ghost. Difficult as these words undoubtedly are, they seem fairly to prove that there are degrees in sin. Offences arising from ignorance of the true mission of the Son of Man, will not be punished so heavily as offences committed against the noontide light of the dispensation of the Holy Ghost. The brighter the light, the greater the guilt of him who rejects it. The clearer a man's knowledge of the nature of the Gospel, the greater his sin, if he wilfully refuses to repent and believe. \par The doctrine here taught is one that does not stand alone in Scripture. Paul says to the Hebrews, "It is impossible for those who were once enlightened,\emdash if they shall fall away, to renew them again unto repentance." "If we sin wilfully, after that we have received the knowledge of the truth, there remaineth no more sacrifice for sins, but a fearful looking for of judgment." (\ul Heb_6:4-6\ulnone , and \ul Heb_10:26-27\ulnone .) It is a doctrine of which we find mournful proofs in every quarter. The unconverted children of godly parents, the unconverted servants of godly families, and the unconverted members of evangelical congregations are the hardest people on earth to impress. They seem past feeling. The same fire which melts the wax, hardens the clay.\emdash It is a doctrine, moreover, which receives awful confirmation from the histories of some of those whose last ends were eminently hopeless. Pharaoh, and Saul, and Ahab, and Judas Iscariot, and Julian, and Francis Spira, are fearful illustrations of our Lord's meaning. In each of these cases there was a combination of clear knowledge and deliberate rejection of Christ. In each there was light in the head, but hatred of truth in the heart. And the end of each seems to have been blackness of darkness for ever. \par May God give us a will to use our knowledge, whether it be little or great! May we beware of neglecting our opportunities, and leaving our privileges unimproved! Have we light? Then let us live fully up to our light. Do we know the truth? Then let us walk in the truth. This is the best safeguard against the unpardonable sin. \par In the last place, let us gather from these verses \i the immense importance of carefulness about our daily words\i0 . Our Lord tells us, that "for every idle word that men shall speak, they shall give account in the day of judgment." And He adds, "By thy words thou shalt be justified, and by thy words thou shalt be condemned." \par There are few of our Lord's sayings which are so heart-searching as this. There is nothing, perhaps, to which most men pay less attention than their words. They go through their daily work, speaking and talking without thought or reflection, and seem to fancy that if they do what is right, it matters but little what they say. \par But is it so? Are our words so utterly trifling and unimportant? We dare not say so, with such a passage of Scripture as this before our eyes. Our words are the evidence of the state of our hearts, as surely as the taste of the water is an evidence of the state of the spring. "Out of the abundance of the heart the mouth speaketh." The lips only utter what the mind conceives. Our words will form one subject of inquiry at the day of judgment. We shall have to give account of our sayings, as well as our doings. Truly these are very solemn considerations. If there were no other text in the Bible, this passage ought to convince us, that we are all "guilty before God," and need a righteousness better than our own, even the righteousness of Christ. (\ul Phi_3:9\ulnone .) \par Let us be humble as we read this passage, in the recollection of time past. How many idle, foolish, vain, light, frivolous, sinful, and unprofitable things we have all said! How many words we have used which, like thistle-down, have flown far and wide, and sown mischief in the hearts of others that will never die! How often when we have met our friends, "our conversation," to use an old saint's expression, "has only made work for repentance." There is deep truth in the remark of Burkitt, "A profane scoff or atheistical jest may stick in the minds of those that hear it, after the tongue that spake it is dead. A word spoken is physically transient, but morally permanent." "Death and life," says Solomon, "are in the power of the tongue." (\ul Pro_18:21\ulnone .) \par \pard Let us be watchful as we read this passage about words, when we look forward to our days yet to come. Let us resolve, by God's grace, to be more careful over our tongues, and more particular about our use of them. Let us pray daily that our "speech may be always with grace." (\ul Col_4:6\ulnone .) Let us say every morning with holy David, "I will take heed to my ways, that I offend not in my tongue." Let us cry with him to the Strong for strength, and say, "Set a watch over my mouth, and keep the door of my lips." Well indeed might James say, "If any man offend not in word, the same is a perfect man." (\ul Psa_39:1\ulnone . \ul Psa_141:3\ulnone . \ul Jam_3:2\ulnone .)\cf0\f1\fs23 \par } illustrate the truth of Old Testament History. Our Lord speaks of the queen of the South, as a real, true person, who had lived and died. He refers to the story of Jonah, and his miraculous preservation in the whale's belly, as undeniable matters of fact. Let us remember this, if we hear men professing to believe the writers of the New Testament, and yet sneering at the things recorded in the Old Testament, as if they were fables. Such men forget, that in so doing they pour contempt upon Christ Himself. The authority of the Old and New Testament stands or falls together. The same Spirit inspired men to write of Solomon and Jonah, who inspired the Evangelists to write of Christ. These are not unimportant points in this day. Let them be well fixed in our minds. \par The first practical lesson which demands our attention in these verses, is \i the amazing power of unbelief. \i0 \par Mark how the Scribes and Pharisees call upon our Lord to show them more miracles. "Master, we would see a sign from thee." They pretended that they only wanted more evidence, in order to be convinced, and become disciples. They shut their eyes to the many wonderful works which Jesus had already done. It was not enough for them that He had healed the sick, and cleansed the lepers, raised the dead, and cast out devils. They were not yet persuaded. They yet demanded more proof. They would not see what our Lord plainly pointed at in His reply, that they had no real will to believe. There was evidence enough to convince them, but they had no wish to be convinced. \par There are many in the Church of Christ, who are exactly in the state of these Scribes and Pharisees. They flatter themselves that they only require a little more proof to become decided Christians. They fancy that if their reason and intellect could only be met with some additional arguments, they would at once give up all for Christ's sake, take up the cross, and follow Him. But in the mean time, they wait. Alas! for their blindness. They will not see that there is abundance of evidence on every side of them. The truth is, that they do not want to be convinced. \par May we all be on our guard against the spirit of unbelief! It is a growing evil in these latter days. Want of simple, childlike faith is an increasing feature of the times, in every rank of society. The true explanation of a hundred strange things that startle us in the conduct of leading men in churches and states, is downright want of faith. Men who do not believe all that God says in the Bible, must necessarily take a vacillating and undecided line on moral and religious questions. "If ye will not believe, surely ye shall not be established." (\ul Isa_7:9\ulnone .) \par The second practical lesson which meets us in these verses is \i the immense danger of a partial and imperfect religious reformation\i0 . \par Mark what an awful picture our Lord draws of the man to whom the unclean spirit returns, after having once left him. How fearful are those words, "I will return into my house from whence I came out"! How vivid that description, "he findeth it empty, swept, and garnished"! How tremendous the conclusion, "he taketh with him seven other spirits more wicked than himself,\fs20\emdash\fs24 and the last state of that man is worse than the first"! It is a picture most painfully full of meaning. Let us scan it closely, and learn wisdom. \par \pard It is certain that we have in this picture \i the history of the Jewish church and nation\i0 , at the time of our Lord's coming. Called as they were at first out of Egypt to be God's peculiar people, they never seem to have wholly lost the tendency to worship idols. Redeemed as they afterwards were from the captivity of Babylon, they never seem to have rendered to God a due return for His goodness. Aroused as they had been by John the Baptist's preaching, their repentance appears to have been only skin-deep. At the time when our Lord spoke they had become, as a nation, harder and more perverse than ever. The grossness of idol-worship had given place to the deadness of mere formality. Seven other spirits worse than the first had taken possession of them. Their last state was rapidly becoming worse than the first. Yet forty years, and their iniquity came to the full. They madly plunged into a war with Rome. Jud\cf0\'e6a\cf1 became a very Babel of confusion. Jerusalem was taken. The temple was destroyed. The Jews were scattered over the face of the earth. \par \pard\sb100\sa100\qj Again, it is highly probable that we have in this picture \i the history of the whole body of Christian churches\i0 . Delivered as they were from heathen darkness by the preaching of the Gospel, they have never really lived up to their light. Revived as many of them were at the time of the Protestant Reformation, they have none of them made a right use of their privileges, or ''gone on to perfection." They have all more or less stopped short and settled on their lees. They have all been too ready to be satisfied with mere external amendments. And now there are painful symptoms in many quarters that the evil spirit has returned to his house, and is preparing an outbreak of infidelity, and false doctrine, such as the churches have never yet seen. Between unbelief in some quarters, and formal superstition in others, everything seems ripe for some fearful manifestation of anti-christ. It may well be feared that the last state of the professing Christian churches will prove worse than the first. \par Saddest and worst of all, we have in this picture \i the history of many an individual's soul\i0 .\b \b0 There are men who seemed at one time of their lives to be under the influence of strong religious feelings. They reformed their ways. They laid aside many things that are bad. They took up many things that are good. But they stopped there, and went no further, and by and bye gave up religion altogether. The evil spirit returned to their hearts, and found them empty, swept, and garnished. They are now worse than they ever were before. Their consciences seem seared. Their sense of religious things appears entirely destroyed. They are like men given over to a reprobate mind. One would say it was "impossible to renew them to repentance." None prove so hopelessly wicked as those, who after experiencing strong religious convictions have gone back again to sin and the world. \par If we love life, let us pray that these lessons may be deeply impressed on our minds. Let us never be content with a partial reformation of life, without thorough conversion to God, and mortification of the whole body of sin. It is a good thing to strive to cast sin out of our hearts. But let us take care that we also receive the grace of God in its place. Let us make sure that we not only get rid of the old tenant, the devil, but have also got dwelling in us the Holy Ghost. \par The last practical lesson which meets us in these verses is\i the tender affection with which the Lord Jesus regards His true disciples.\b\i0 \par \b0 Mark how He speaks of every one who does the will of His Father in heaven. He says, "the same is my brother, and sister, and mother." What gracious words these are! Who can conceive the depth of our dear Lord's love towards His relations according to the flesh? It was a pure, unselfish love. It must have been a mighty love, a love that passes man's understanding. Yet here we see that all His believing people are counted as His relations. He loves them, feels for them, cares for them, as members of His family, bone of His bone, and flesh of His flesh. \par There is a solemn warning here to all who mock and persecute true Christians on account of their religion. They consider not what they are doing. They are persecuting the near relations of the King of kings. They will find at the last day that they have mocked those whom the Judge of all regards as "His brother, and sister, and mother." \par \pard There is rich encouragement here for all believers. They are far more precious in their Lord's eyes than they are in their own. Their faith may be feeble, their repentance weak, their strength small. They may be poor and needy in this world. But there is a glorious "whosoever" in the last verse of this chapter which ought to cheer them. "Whosoever" believes is a near relation of Christ. The elder Brother will provide for him in time and eternity, and never let him be cast away. There is not one "little sister" in the family of the redeemed, whom Jesus does not remember. (\ul Son_8:8\ulnone .) Joseph provided richly for all his relations, and Jesus will provide for His.\cf0\f1\fs23 \par } f^f5%  ]( {\rtf1\ansi\ansicpg1252\deff0\deflang1033{\fonttbl{\f0\froman\fprq2\fcharset0 Times New Roman;}{\f1\fnil\fcharset0āV$ ( &2{\rtf1\ansi\ansicpg1252\deff0\deflang1033{\fonttbl{\f0\froman\fprq2\fcharset0 Times New Roman;}{\f1\fnil\fcharset0 Georgia;}} {\colortbl ;\red0\green0\blue0;} {\*\generator Riched20 5.40.11.2210;}\viewkind4\uc1\pard\sb100\sa100\qj\cf1\f0\fs24 T\fs16 HE\fs24 beginning of this passage is one of those places which strikingly Georgia;}} {\colortbl ;\red0\green0\blue0;} {\*\generator Riched20 5.40.11.2210;}\viewkind4\uc1\pard\sb100\sa100\qj\cf1\f0\fs24 T\fs16 HE\fs24 chapter which these verses begin is remarkable for the number of parables which it contains. Seven striking illustrations of spiritual truth are here drawn by the great Head of the Church from the book of nature. By so doing He shows us that religious teaching may draw helps from everything in creation. Those that would "find out acceptable words," should not forget this. (\ul Ecc_12:10\ulnone .) \par The parable of the sower, which begins this chapter, is one of those parables which admit of a very wide application. It is being continually verified under our own eyes. Wherever the word of God is preached or expounded, and people are assembled to hear it, the sayings of our Lord in this parable are found to be true. It describes what goes on, as a general rule, in all congregations. \par Let us learn, in the first place, from this parable, that the \i work of the preacher resembles that of the sower.\i0 \par Like the sower, the preacher must sow good seed, if he wants to see fruit. He must sow the pure word of God, and not the traditions of the church, or the doctrines of men. Without this his labor will be vain. He may go to and fro, and seem to say much, and to work much in his weekly round of ministerial duty. But there will be no harvest of souls for heaven, no living results, and no conversions. \par Like the sower, the preacher must be diligent. He must spare no pains. He must use every possible means to make his work prosper. He must patiently "sow beside all waters," and "sow in hope." He must be "instant in season and out of season." He must not be deterred by difficulties and discouragements. "He that observeth the wind shall not sow." No doubt his success does not entirely depend upon his labor and diligence. But without labor and diligence success will seldom be obtained. (\ul Isa_32:20\ulnone . \ul 2Ti_4:2\ulnone . \ul Ecc_11:4\ulnone .) \par Like the sower, the preacher cannot give life. He can scatter the seed committed to his charge, but cannot command it to grow. He may offer the word of truth to a people, but he cannot make them receive it and bear fruit. To give life is God's sovereign prerogative. "It is the Spirit that quickeneth." God alone can "give the increase." (\ul Joh_6:63\ulnone . \ul 1Co_3:7\ulnone .) \par Let these things sink down into our hearts. It is no light thing to be a real minister of God's Word. To be an idle, formal workman in the Church is an easy business. To be a faithful sower is very hard. Preachers ought to be specially remembered in our prayers. \par In the next place, let us learn from this passage, that\i there are various ways of hearing the word of God without benefit\i0 . \par We may listen to a sermon with a heart like the hard "wayside," careless, thoughtless, and unconcerned. Christ crucified may be affectionately set before us, and we may hear of His sufferings with utter indifference, as a subject in which we have no interest. Fast as the words fall on our ears, the devil may pluck them away, and we may go home as if we had not heard a sermon at all. Alas! there are many such hearers! It is as true of them as of the idols of old, "eyes have they, but they see not; they have ears, but they hear not." (\ul Psa_135:16-17\ulnone .) Truth seems to have no more effect on their hearts than water on a stone. \par We may listen to a sermon with pleasure, while the impression produced on us is only temporary and short-lived. Our hearts, like the "stony ground," may yield a plentiful crop of warm feelings and good resolutions. But all this time there may be no deeply-rooted work in our souls, and the first cold blast of opposition or temptation may cause our seeming religion to wither away. Alas! there are many such hearers! The mere love of sermons is no sign of grace. Thousands of baptized people are like the Jews of Ezekiel's day: "Thou art unto them as a very lovely song of one that hath a pleasant voice, and can play well on an instrument: for they hear thy words, but they do them not." (\ul Eze_33:32\ulnone .) \par We may listen to a sermon, and approve of every word it contains, and yet get no good from it, in consequence of the absorbing influence of this world. Our hearts, like the "thorny ground," may be choked with a rank crop of cares, pleasures, and worldly plans. We may really like the Gospel, and wish to obey it, and yet insensibly give it no chance of bearing fruit, by allowing other things to fill a place in our affections, and insensibly to fill our whole hearts. Alas! there are many such hearers! They know the truth well. They hope one day to be decided Christians. But they never come to the point of giving up all for Christ's sake. They never make up their minds to "seek first the kingdom of God,"\emdash and so die in their sins. \par These are points that we ought to weigh well. We should never forget that there are more ways than one of hearing the word without profit. It is not enough that we come to hear. We may come, and be careless.\emdash It is not enough that we are not careless hearers. Our impressions may be only temporary, and ready to perish.\emdash It is not enough that our impressions are not merely temporary. But they may be continually yielding no result, in consequence of our obstinate cleaving to the world.\emdash Truly "the heart is deceitful above all things, and desperately wicked: who can know it?" (\ul Jer_17:9\ulnone .) \par In the last place, let us learn from this parable, that\i there is only one evidence of hearing the word rightly\i0 .\b \b0 That evidence is to bear fruit. \par The fruit here spoken of is the fruit of the Spirit. Repentance towards God, faith towards the Lord Jesus Christ, holiness of life and character, prayerfulness, humility, charity, spiritual-mindedness,\emdash these are the only satisfactory proofs that the seed of God's word is doing its proper work in our souls. Without such proofs, our religion is vain, however high our profession. It is no better than sounding brass and a tinkling cymbal. Christ has said, "I have chosen you, and ordained you, that ye should go and bring forth fruit." (\ul Joh_15:16\ulnone .) \par There is no part of the whole parable more important than this. We must never be content with a barren orthodoxy, and a cold maintenance of correct theological views. We must not be satisfied with clear knowledge, warm feelings, and a decent profession. We must see to it that the Gospel we profess to love, produces positive "fruit" in our hearts and lives. This is real Christianity. Those words of James, should often ring in our ears, "Be ye doers of the word, and not hearers only, deceiving your own selves." (\ul Jam_1:22\ulnone .) \par Let us not leave these verses without putting to ourselves the important question, "How do we hear?" We live in a Christian country. We go to a place of worship Sunday after Sunday, and hear sermons. In what spirit do we hear them? What effect have they upon our characters? Can we point to anything that deserves the name of "fruit"? \par \pard We may rest assured that to reach heaven at last, it needs something more than to go to Church regularly on Sundays, and listen to preachers. The word of God must be received into our hearts, and become the mainspring of our conduct. It must produce practical impressions on our inward man, that shall appear in our outward behavior. If it does not do this, it will only add to our condemnation in the day of judgment.\cf0\f1\fs23 \par }l ;\red0\green0\blue0;} {\*\generator Riched20 5.40.11.2210;}\viewkind4\uc1\pard\sb100\sa100\qj\cf1\f0\fs24 T\fs16 HE\fs24 parable of the wheat and tares, which occupies the chief part of these verses, is one of peculiar importance in the present day. \f1\fs22 (Footnote: The consideration of the parables of the mustard seed and the leaven is purposely deferred till a future part of the Exposition.)\f0\fs24 It is eminently calculated to correct the extravagant expectations in which many Christians indulge, as to the effect of missions abroad, and of preaching the Gospel at home. May we give it the attention which it deserves! \par In the first place, this parable teaches us, \i that good and evil will always be found together in the professing Church, until the end of the world. \i0 \par The visible Church is set before us as a mixed body. It is a vast "field" in which "wheat and tares" grow side by side. We must expect to find believers and unbelievers, converted and unconverted, "the children of the kingdom, and the children of the wicked one," all mingled together in every congregation of baptized people. \par The purest preaching of the Gospel will not prevent this. In every age of the Church, the same state of things has existed. It was the experience of the early Fathers. It was the experience of the Reformers. It is the experience of the best ministers at the present hour. There has never been a visible Church or a religious assembly, of which the members have been all "wheat." The devil, that great enemy of souls, has always taken care to sow "tares." \par The most strict and prudent discipline will not prevent this. Episcopalians, Presbyterians, and Independents, all alike find it to be so. Do what we will to purify a church, we shall never succeed in obtaining a perfectly pure communion. Tares will be found among the wheat. Hypocrites and deceivers will creep in. And, worst of all, if we are extreme in our efforts to obtain purity, we do more harm than good. We run the risk of encouraging many a Judas Iscariot, and breaking many a bruised reed. In our zeal to "gather up the tares," we are in danger of "rooting up the wheat with them." Such zeal is not according to knowledge, and has often done much harm. Those who care not what happens to the wheat, provided they can root up the tares, show little of the mind of Christ. And after all there is deep truth in the charitable saying of Augustine, "Those who are tares to-day, may be wheat to-morrow." \par Are we inclined to look for the conversion of the whole world by the labors of missionaries and ministers? Let us place this parable before us, and beware of such an idea. We shall never see all the inhabitants of earth the wheat of God, in the present order of things. The tares and wheat will "grow together till the harvest." The kingdoms of this world will never become the kingdom of Christ, and the millennium begin, until the King Himself returns. \par Are we ever tried by the scoffing argument of the infidel, that Christianity can not be a true religion, when there are so many false Christians? Let us call to mind this parable, and remain unmoved. Let us tell the infidel, that the state of things he scoffs at does not surprise us at all. Our Master prepared us for it 1800 years ago. He foresaw and foretold, that His Church would be a field, containing not only wheat, but tares. \par Are we ever tempted to leave one Protestant Church for another, because we see many of its members unconverted? Let us remember this parable, and take heed what we do. We shall never find a perfect Church. We may spend our lives in migrating from communion to communion, and pass our days in perpetual disappointment. Go where we will, and worship where we may, we shall always find tares. \par In the second place the parable teaches us, \i that there is to be a day of separation between the godly and ungodly members of the visible Church, at the end of the world.\b \par \b0\i0 The present mixed state of things is not to be for ever. The wheat and the tares are to be divided at last. The Lord Jesus shall "send forth his angels" in the day of His second advent, and gather all professing Christians into two great companies. Those mighty reapers shall make no mistake. They shall discern with unerring judgment between the righteous and the wicked, and place every one in his own lot. The saints and faithful servants of Christ shall receive glory, honor, and eternal life. The worldly, the ungodly, the careless, and the unconverted shall be "cast into a furnace of fire," and receive shame and everlasting contempt. \par There is something peculiarly solemn in this part of the parable. The meaning of it admits of no mistake. Our Lord Himself explains it in words of singular clearness, as if He would impress it deeply on our minds. Well may He say at the conclusion, "Who hath ears to hear, let him hear." \par Let the ungodly man tremble when he reads this parable. Let him see in its fearful language his own certain doom, unless he repents and is converted. Let him know that he is sowing misery for himself, if he goes on still in his neglect of God. Let him reflect that his end will be to be gathered among the "bundles" of tares, and be burned. Surely such a prospect ought to make a man think. As Baxter truly says, "We must not misinterpret God's patience with the ungodly." \par \pard Let the believer in Christ take comfort when he reads this parable. Let him see that there is happiness and safety prepared for him in the great and dreadful day of the Lord. The voice of the archangel and the trump of God will proclaim no terror for him. They will summon him to join what he has long desired to see, a perfect Church and a perfect communion of saints. How beautiful will the whole body of believers appear, when finally separated from the wicked! How fine will the wheat look in the garner of God, when the tares are at length taken away! How brightly will grace shine, when no longer dimmed by incessant contact with the worldly and unconverted! The righteous are little known in the present day. The world sees no beauty in them, even as it saw none in their Master. "The world knoweth us not, because it knew him not." (\ul 1Jo_3:1\ulnone .) But the righteous shall one day "shine forth as the sun in the kingdom of their Father." To use the words of Matthew Henry, "their sanctification will be perfected, and their justification will be published." "When Christ who is our life shall appear, then shall ye also appear with him in glory." (\ul Col_3:4\ulnone .)\cf0\f2\fs23 \par } (& A( +{\rtf1\ansi\ansicpg1252\deff0\deflang1033{\fonttbl{\f0\froman\fcharset0 Times New Roman;}{\f1\froman\fprq2\fcharset0 Georgia;}{\f2\fnil\fcharset0 Georgia;}} {\colortb same lesson. They vary, no doubt, in one striking particular. The "treasure" was found of one who does not seem to have sought it. The "pearl" was found of one who was actually seeking pearls. But the conduct of the finders, in both cases, was precisely alike. Both "sold all" to make the thing found their own property. And it is exactly at this point that the instruction of both parables agrees. \par These two parables are meant to teach us, \i that men really convinced of the importance of salvation, will give up everything to win Christ, and eternal life.\b\i0 \par \b0 What was the conduct of the two men our Lord describes? The one was persuaded that there was a "treasure hid in a field," which would amply repay him, if he bought the field, however great the price that he might give. The other was persuaded that the "pearl" he had found was so immensely valuable, that it would answer to him to purchase it at any cost. Both were convinced that they had found a thing of great value. Both were satisfied that it was worth a great present sacrifice to make this thing their own. Others might wonder at them. Others might think them foolish for paying such a sum of money for the field and pearl. But they knew what they were about. They were sure that they were making a good bargain. \par Behold in this single picture, the conduct of a true Christian explained!\b \b0 He is what he is, and does what he does in his religion, because he is \i thoroughly persuaded\i0 that it is worthwhile. He comes out from the world. He puts off the old man. He forsakes the vain companions of his past life. Like Matthew, he gives up everything, and, like Paul, he "counts all things loss" for Christ's sake. And why? Because he is convinced that Christ will make amends to him for all he gives up. He sees in Christ an endless "treasure." He sees in Christ a precious "pearl." To win Christ he will make any sacrifice. This is true faith. This is the stamp of a genuine work of the Holy Ghost. \par Behold in these two parables the real clue to the conduct of many unconverted people! They are what they are in religion, because they are \i not fully persuaded \i0 that it is worthwhile to be different. They flinch from decision. They shrink from taking up the cross. They halt between two opinions. They will not commit themselves. They will not come forward boldly on the Lord's side.\f1\emdash\f0 And why? Because they are not convinced that it will answer. They are not sure that "the treasure" is before them. They are not satisfied that "the pearl" is worth so great a price. They cannot yet make up their minds to "sell all," that they may win Christ. And so too often they perish everlastingly! When a man will venture nothing for Christ's sake, we must draw the sorrowful conclusion that he has not got the grace of God. \par The parable of the net let down into the sea, has some points in common with that of the wheat and the tares. It is intended to instruct us on a most important subject, \i the true nature of the visible Church of Christ\i0 .\b \par \b0 The preaching of the Gospel was the letting down of a large net into the midst of the sea of this world. The professing church which it was to gather together, was to be a mixed body. Within the folds of the net, there were to be fish of every kind, both good and bad. Within the pale of the Church there were to be Christians of various sorts, unconverted as well as converted, false as well as true. The separation of good and bad was sure to come at last, but not before the end of the world. Such was the account which the great Master gave to His disciples of the churches which they were to found. \par It is of the utmost importance to have the lessons of this parable deeply graven on our minds. There is hardly any point in Christianity on which greater mistakes exist, than \i the nature of the visible Church\i0 . There is none, perhaps, on which mistakes are so perilous to the soul. \par Let us learn from this parable, that all congregations of professed Christians ought to be regarded as \i mixed bodies\i0 . They are all assemblies containing "good fish and bad," converted and unconverted, children of God and children of the world, and ought to be described and addressed as such. To tell all baptized people, that they are born again, and have the Spirit, and are members of Christ, and are holy, in the face of such a parable as this, is utterly unwarrantable. Such a mode of address may flatter and please. It is not likely to profit or save. It is painfully calculated to promote self-righteousness, and lull sinners to sleep. It overthrows the plain teaching of Christ, and is ruinous to souls. Do we ever hear such doctrine? If we do, let us remember "the net." \par \pard Finally, let it be a settled principle with us, never to be satisfied with mere \i outward church-membership\i0 . We may be inside the net, and yet not be in Christ. The waters of baptism are poured on myriads who are never washed in the water of life. The bread and wine are eaten and drunk by thousands at the Lord's table, who never feed on Christ by faith. Are we converted? Are we among the "good fish"? This is the grand question. It is one which must be answered at last. The net will soon be "drawn to shore." The true character of every man's religion will at length be exposed. There will be an eternal separation between the good fish and the bad. There will be a "furnace of fire" for the wicked. Surely, as Baxter says, "these plain words more need belief and consideration than exposition."\cf0\f2\fs23 \par } ))6( ]( 3:{\rtf1\ansi\ansicpg1252\deff0\deflang1033{\fo6' ]( ,2{\rtf1\ansi\ansicpg1252\deff0\deflang1033{\fonttbl{\f0\froman\fcharset0 Times New Roman;}{\f1\froman\fprq2\fcharset0 Times New Roman;}{\f2\fnil\fcharset0 Georgia;}} {\colortbl ;\red0\green0\blue0;} {\*\generator Riched20 5.40.11.2210;}\viewkind4\uc1\pard\sb100\sa100\qj\cf1\f0\fs24 T\fs16 HE\fs24 parable of the "treasure hid in the field," and the "merchantman seeking goodly pearls," appear intended to convey one and thenttbl{\f0\froman\fprq2\fcharset0 Times New Roman;}{\f1\fnil\fcharset0 Georgia;}} {\colortbl ;\red0\green0\blue0;} {\*\generator Riched20 5.40.11.2210;}\viewkind4\uc1\pard\sb100\sa100\qj\cf1\f0\fs24 T\fs16 HE\fs24 first thing which we ought to notice in these verses, is \i the striking question \i0 with which our Lord winds up the seven wonderful parables of this chapter. He said, "Have ye understood all these things?" \par Personal application has been called the "soul" of preaching. A sermon without application is like a letter posted without an address. It may be well-written, rightly dated, and duly signed. But it is useless, because it never reaches its destination. Our Lord's inquiry is an admirable example of real heart-searching application, "Have ye understood?" \par The mere form of hearing a sermon can profit no man, unless he comprehends what it means. He might just as well listen to the blowing of a trumpet, or the beating of a drum. He might just as well attend a Roman Catholic service in Latin. His intellect must be set in motion, and his heart impressed. Ideas must be received into his mind. He must carry off the seeds of new thoughts. Without this he hears in vain. \par It is of great importance to see this point clearly. There is a vast amount of ignorance about it. There are thousands who go regularly to places of worship, and think they have done their religious duty, but never carry away an idea, or receive an impression. Ask them, when they return home on a Sunday evening, what they have learned, and they cannot tell you a word. Examine them at the end of a year, as to the religious knowledge they have attained, and you will find them as ignorant as the heathen. \par Let us watch our souls in this matter. Let us take with us to Church, not only our bodies, but our minds, our reason, our hearts, and our consciences. Let us often ask ourselves, "What have I got from this sermon? what have I learned? what truths have been impressed on my mind?" Intellect, no doubt, is not everything in religion. But it does not therefore follow that it is nothing at all.\emdash The heart is unquestionably the main point. But we must never forget that the Holy Ghost generally reaches the heart through the mind.\emdash Sleepy, idle, inattentive hearers, are never likely to be converted. \par The second thing which we ought to notice in these verses, is \i the strange treatment which our Lord received in His own country\i0 .\b \par \b0 He came to the town of Nazareth, where He had been brought up, and "taught in their synagogue." His teaching, no doubt, was the same as it always was. "Never man spake like this man." But it had no effect on the people of Nazareth. They were "astonished," but their hearts were unmoved. They said, "Is not this the carpenter's son? Is not his mother called Mary?" They despised Him, because they were so familiar with Him. "They were offended in him." And they drew from our Lord the solemn remark, "A prophet is not without honor, save in his own country, and in his own house." \par Let us see, in this history, a melancholy page of human nature unfolded to our view. We are all apt to despise mercies, if we are accustomed to them, and have them cheap. The Bibles and religious books, which are so plentiful in England, the means of grace of which we have so abundant a supply, the preaching of the Gospel which we hear every week,\emdash all, all are liable to be undervalued. It is mournfully true that in religion, more than in anything else, "familiarity breeds contempt." Men forget that truth is truth, however old and hackneyed it may sound, and despise it because it is old. Alas! by so doing, they provoke God to take it away. \par Do we wonder that the relations, servants, and neighbors of godly people are not always converted? Do we wonder that the parishioners of eminent ministers of the Gospel are often their hardest and most impenitent hearers? Let us wonder no more. Let us mark the experience of our Lord at Nazareth, and learn wisdom. \par Do we ever fancy that if we had only seen and heard Jesus Christ, we should have been His faithful disciples? Do we think that if we had only lived near Him, and been eyewitnesses of His ways, we should not have been undecided, wavering, and half-hearted about religion? If we do, let us think so no longer. Let us observe the people of Nazareth, and learn wisdom. \par The last thing which we ought to notice in these verses is \i the ruinous nature of unbelief\i0 .\b \b0 The chapter ends with the fearful words, "He did not many works there, because of their unbelief." \par Behold in this single word the secret of the everlasting ruin of multitudes of souls! They perish for ever, because they \i will not \i0 believe. There is nothing beside in earth or heaven that prevents their salvation. Their sins, however many, might all be forgiven. The Father's love is ready to receive them. The blood of Christ is ready to cleanse them. The power of the Spirit is ready to renew them. But a great barrier interposes;\emdash they will not believe. "Ye will not come unto me," says Jesus, "that ye might have life." (\ul Joh_5:40\ulnone .) \par \pard May we all be on our guard against this accursed sin. It is the old root-sin, which caused the fall of man. Cut down in the true child of God by the power of the Spirit, it is ever ready to bud and sprout again. There are three great enemies against which God's children should daily pray,\emdash pride, worldliness, and unbelief. Of these three, none is greater than unbelief.\cf0\f1\fs23 \par } Herod, the bold reproof which John gave him, the consequent imprisonment of the faithful reprover, and the disgraceful circumstances of his death, are all written for our learning. "Precious in the sight of the LORD is the death of his saints." (\ul Psa_116:15\ulnone .) \par The story of John the Baptist's death is told more fully by Mark than by Matthew. For the present it seems sufficient to draw two general lessons from Matthew's narrative, and to fasten our attention exclusively upon them. \par Let us learn, in the first place, from these verses, \i the great power of conscience\i0 .\b \par \b0 King Herod hears of "the fame of Jesus," and says to his servants, "This is John the Baptist: he is risen from the dead." He remembered his own wicked dealings with that holy man, and his heart failed within him. His heart told him that he had despised his godly counsel, and committed a foul and abominable murder. And his heart told him, that though he had killed John, there would yet be a reckoning day. He and John the Baptist would yet meet again. Well says Bishop Hall, "a wicked man needs no other tormentor, especially for sins of blood, than his own heart." \par There is a conscience in all men by nature. Let this never be forgotten. Fallen, lost, desperately wicked as we are all born into the world, God has taken care to leave Himself a witness in our bosoms. It is a poor blind guide, without the Holy Ghost. It can save no one. It leads no one to Christ. It may be seared and trampled under foot. But there is such a thing as conscience in every man, accusing or excusing him; and Scripture and experience alike declare it. (\ul Rom_2:15\ulnone .) \par Conscience can make even kings miserable, when they have wilfully rejected its advice. It can fill the princes of this world with fear and trembling, as it did Felix, when Paul preached. They find it easier to imprison and behead the preacher, than to bind his sermon, and silence the voice of his reproof in their own hearts. God's witnesses may be put out of the way, but their testimony often lives and works on long after they are dead. God's prophets live not for ever, but their words often survive them. (\ul 2Ti_2:9\ulnone . \ul Zec_1:5\ulnone .) \par Let the thoughtless and ungodly remember this, and not sin against their consciences. Let them know that their sins will "surely find them out." They may laugh, and jest, and mock at religion for a little time. They may cry, "Who is afraid? Where is the mighty harm of our ways?" They may depend upon it, they are sowing misery for themselves, and will reap a bitter crop sooner or later. Their wickedness will overtake them one day. They will find, like Herod, that it is an evil thing and bitter to sin against God. (\ul Jer_2:19\ulnone .) \par Let ministers and teachers remember that there is a conscience in men, and work on boldly. Instruction is not always thrown away, because it seems to bear no fruit at the time it is given. Teaching is not always in vain, though we fancy that it is unheeded, wasted, and forgotten. There is a conscience in the hearers of sermons. There is a conscience in the children at our schools. Many a sermon and lesson will yet rise again, when he who preached or taught it is lying, like John the Baptist, in the grave. Thousands know that we are right, and, like Herod, dare not confess it. \par Let us learn, in the second place, \i that God's children must not look for their reward in this world\i0 . \par If ever there was a case of godliness unrewarded in this life, it was that of John the Baptist. Think for a moment what a man he was during his short career, and then think to what an end he came. Behold him, that was the Prophet of the Highest, and greater than any born of woman, imprisoned like a malefactor! Behold him cut off by a violent death, before the age of thirty-four,\emdash the burning light quenched,\emdash the faithful preacher murdered for doing his duty,\emdash and this to gratify the hatred of an adulterous woman, and at the command of a capricious tyrant! Truly there was an event here, if there ever was one in the world, which might make an ignorant man say, "What profit is it to serve God?" \par But these are the sort of things which show us, that there will one day be a judgment. The God of the spirits of all flesh shall at last set up an assize, and reward every one according to his works. The blood of John the Baptist, and James the apo