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 apostle, and Stephen,\emdash the blood of Polycarp, and Huss, and Ridley, and Latimer, shall yet be required. It is all written in God's book. "The earth shall disclose her blood, and no more cover her slain." (\ul Isa_26:21\ulnone .) The world shall yet know, that there is a God that judgeth the earth. "If thou seest the oppression of the poor, and violent perverting of judgment and justice in a province, marvel not at the matter, for he that is higher than the highest regardeth: and there be higher than they." (\ul Ecc_5:8\ulnone .) \par \pard Let all true Christians remember, that their best things are yet to come. Let us count it no strange thing, if we have sufferings in this present time. It is a season of probation. We are yet at school. We are learning patience, longsuffering, gentleness, and meekness, which we could hardly learn if we had our good things now. But there is an eternal holiday yet to begin. For this let us wait quietly. It will make amends for all. "Our light affliction which is but for a moment, worketh for us a far more exceeding an eternal weight of glory." (\ul 2Co_4:17\ulnone .)\cf0\f1\fs23 \par } s)  Y( {\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 W\fs16 E\fs24 have in this passage a page out of God's book of martyrs,\emdash the history of the death of John the Baptist. The wickedness of kingdren," with five loaves and two fishes. Of all the miracles worked by our Lord, not one is so often mentioned in the New Testament as this. Matthew, Mark, Luke, and John, all dwell upon it. It is plain that this event in our Lord's history is intended to receive special attention. Let us give it that attention, and see what we may learn. \par In the first place, this miracle is \i an unanswerable proof of our Lord's divine power.\i0 \par To satisfy the hunger of more than five thousand people with so small a portion of food as five loaves and two fishes, would be manifestly impossible without a supernatural multiplication of the food. It was a thing that no magician, impostor, or false prophet would ever have attempted. Such a person might possibly pretend to cure a single sick person, or raise a single dead body,\emdash and by jugglery and trickery might persuade weak people that he succeeded. But such a person would never attempt such a mighty work as that which is here recorded. He would know well that he could not persuade ten thousand men, women, and children that they were full when they were hungry. He would be exposed as a cheat and impostor on the spot. \par Yet this is the mighty work which our Lord actually performed, and by performing it gave a conclusive proof that He was God. He called that into being which did not before exist. He provided visible, tangible, material food for ten thousand people, out of a supply which in itself would not have satisfied fifty. Surely we must be blind if we do not see in this the hand of Him "who provideth food for all flesh," and made the world and all that therein is. To \i create \i0 is the peculiar prerogative of God. \par We ought to lay firm hold on such passages as this. We should treasure up in our minds every evidence of our Lord's divine power. The cold, orthodox, unconverted man may see little in the story. The true believer should store it in his memory. Let him think of the world, the devil, and his own heart, and learn to thank God that hi s Savior, the Lord Jesus Christ, is almighty. \par In the second place, this miracle is a \i striking example of our Lord's compassion toward men.\b \i0 \par \b0 He saw a great company in a desert place, ready to faint for hunger. He knew that many in that company had no true faith and love towards Himself. They followed Him from fashion and curiosity, or some equally low motive. (\ul Joh_6:26\ulnone .) But our Lord had pity upon all. All were relieved. All partook of the food miraculously provided. A ll were "filled," and none went hungry away. \par Let us see in this the heart of our Lord Jesus Christ towards sinners. He is as He was of old, "the LORD, the LORD God, merciful and gracious, longsuffering, and abundant in goodness and truth." (\ul Exo_34:6\ulnone .) He does not deal with men according to their sins, or reward them according to their iniquities. He loads even His enemies with benefits. None will be so excuseless as those who are found impenitent at last. The Lord's goodness leads them  to repentance. (\ul Rom_2:4\ulnone .) In all His dealings with men on earth, He showed himself one that "delighteth in mercy." (\ul Mic_7:18\ulnone .) Let us strive to be like Him. "We ought," says Quesnel, "to have abundance of pity and compassion on diseased souls." \par In the last place, this miracle is a \i lively emblem of the sufficiency of the Gospel to meet the soul-wants of all mankind\i0 . \par There can be little doubt that all our Lord's miracles have a deep figurative meaning, and teach g reat spiritual truths. But they must be handled reverently and discreetly. Care must be taken that we do not, like many of the Fathers, see allegories where the Holy Spirit meant none to be seen. But perhaps, if there is any miracle which has a manifest figurative meaning, in addition to the plain lessons which may be drawn from its surface, it is that which is now before us. \par What does this hungry multitude in a desert place represent to us? It is an emblem of\i all mankind. \i0 The children of men are a large assembly of perishing sinners, famishing in the midst of a wilderness world,\emdash helpless, hopeless, and on the way to ruin. We have all gone astray like lost sheep. (\ul Isa_53:6\ulnone .) We are by nature far away from God. Our eyes may not be opened to the full extent of our danger. But in reality we are wretched, and miserable, and poor, and blind, and naked. (\ul Rev_3:17\ulnone .) There is but a step between us and everlasting death. \par What do these loaves and fishES represent, apparently so inadequate to meet the necessities of the case, but by miracle made sufficient to feed ten thousand people? They are an emblem of \i the doctrine of Christ crucified for sinners\i0 , as their vicarious substitute, and making atonement by His death for the sin of the world. That doctrine seems to the natural man weakness itself. Christ crucified was to the Jews a stumbling-block, and to the Greeks foolishness. (\ul 1Co_1:23\ulnone .) And yet Christ crucified has proved the bread of God which cometh down from heaven, and giveth life to the world. (\ul Joh_6:33\ulnone .) The story of the cross has amply met the spiritual wants of mankind wherever it has been preached. Thousands of every rank, age, and nation, are witnesses that it is "the wisdom of God, and the power of God." They have eaten of it and been "filled." They have found it "meat indeed and drink indeed." \par \pard Let us ponder these things well. There are great depths in all our Lord Jesus Christ's recorded dealings upon earth, which no one has ever fully fathomed. There are mines of rich instruction in all His words and ways, which no one has thoroughly explored. Many a passage of the Gospels is like the cloud which Elijah's servant saw. (\ul 1Ki_18:44\ulnone .) The more we look at it, the greater it will appear. There is an inexhaustible fullness in Scripture. Other writings seem comparatively threadbare when we become familiar with them. But as to Scripture, the more we read it, the richer we shall find it.\cf0\f1\fs23 \par } }}t+ Y(${\rtf1\ansi\ansicpg1252\deff0\deflang1033{\fo^* -( {\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 HESE\fs24 verses contain one of our Lord Jesus Christ's greatest miracles, the feeding of "five thousand men, beside women and chilnttbl{\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 history contained in these verses, is one of singular interest. The miracle here recorded brings out in strong light the character both of Christ and His people. The power and mercy of the Lord Jesus, and the mixture of faith and unbelief in His best disciples, are beautifully illustrated. \par We learn, in the first place, from this miracle, \i what absolute dominion our Savior has over all created things\i0 . We see Him "walking on the sea," as if it was dry land. Those angry waves which tossed the ship of His disciples to and fro, obey the Son of God, and become a solid floor under His feet. That liquid surface, which was agitated by the least breath of wind, bears up the feet of our Redeemer, like a rock. To our poor, weak minds, the whole event is utterly incomprehensible. The picture of two feet walking on the sea, is said by Doddridge to have been the Egyptian emblem of an impossible thing. The man of science will tell us, that for material flesh and blood to walk on water is a physical impossibility. Enough for us to know that it was done. Enough for us to remember, that to Him who created the seas at the beginning, it must have been perfectly easy to walk over their waves when He pleased. \par There is encouragement here for all true Christians. Let them know that there is nothing created, which is not under Christ's control. "All things serve Him." He may allow His people to be tried for a season, and tossed to and fro by storms of trouble. He may be later than they wish in coming to their aid, and not draw near till the "fourth watch of the night." But never let them forget that winds, and waves, and storms are all Christ's servants. They cannot move without Christ's permission. "The LORD on high is mightier than the voice of many waters, yea than the mighty waves of the sea." (\ul Psa_93:4\ulnone .) Are we ever tempted to cry with Jonah, "the floods compassed me about: all thy billows and thy waves passed over me." (\ul Jon_2:3\ulnone .) Let us remember they are "His" billows. Let us wait patiently. We may yet see Jesus coming to us, and "walking on the sea." \par We learn, in the second place, from this miracle, \i what power Jesus can bestow on them that believe on Him\i0 .\b \b0 We see Simon Peter coming down out of the ship, and walking on the water, like His Lord. What a wonderful proof was this of our Lord's divinity! To walk on the sea Himself was a mighty miracle. But to enable a poor weak disciple to do the same, was a mightier miracle still. \par There is a deep meaning in this part of the history. It shows us what great things our Lord can do for those that hear His voice, and follow Him. He can enable them to do things which at one time they would have thought impossible. He can carry them through difficulties and trials, which without Him they would never have dared to face. He can give them strength to walk through fire and water unharmed, and to get the better of every foe. Moses in Egypt, Daniel in Babylon, the saints in Nero's household, are all examples of His mighty power. Let us fear nothing, if we are in the path of duty. The waters may seem deep. But if Jesus says, "Come," we have no cause to be afraid. "He that believeth on me, the works that I do he shall do also, and greater works than these shall he do." (\ul Joh_14:12\ulnone .) \par Let us learn, in the third place, from this miracle, \i how much trouble disciples bring upon themselves by unbelief\i0 .\b \b0 We see Peter walking boldly on the water for a little way. But by and bye, when he sees "the wind boisterous," he is afraid, and begins to sink. The weak flesh gets the better of the willing spirit. He forgets the wonderful proofs of his Lord's goodness and power, which he had just received. He considered not that the same Savior who had enabled him to walk one step, must be able to hold him up for ever. He did not reflect that he was nearer to Christ when once on the water, than he was when he first left the ship. Fear took away his memory. Alarm confused his reason. He thought of nothing but the winds and waves and his immediate danger, and his faith gave way. "Lord," He cried, "save me." \par What a lively picture we have here of the experience of many a believer! How many there are who have faith enough to take the first step in following Christ, but not faith enough to go on as they began. They take fright at the trials and dangers which seem to be in their way. They look at the enemies that surround them, and the difficulties that seem likely to beset their path. They dwell on them more than on Jesus, and at once their feet begin to sink. Their hearts faint within them. Their hope vanishes away. Their comforts disappear.\emdash And why is all this? Christ is not altered. Their enemies are not greater than they were.\emdash It is just because, like Peter, they have ceased to look to Jesus, and have given way to unbelief. They are taken up with thinking about their enemies, instead of thinking about Christ. May we lay this to heart, and learn wisdom. \par Let us learn, in the last place, from this miracle,\b \b0\i how merciful our Lord Jesus Christ is to weak believers\i0 . We see Him stretching forth His hand immediately to save Peter, as soon as Peter cried to Him. He does not leave him to reap the fruit of his own unbelief, and sink in the deep waters. He only seems to consider his trouble, and to think of nothing so much as delivering him from it. The only word He utters, is the gentle reproof, "O thou of little faith, wherefore didst thou doubt?" \par Behold in this concluding part of the miracle, the exceeding "gentleness of Christ"! He can bear with much, and forgive much, when He sees true grace in a man's heart. As a mother deals gently with her infant, and does not cast it away because of its little waywardness and frowardness, so does the Lord Jesus deal gently with His people. He loved and pitied them before conversion, and after conversion He loves and pities them still more. He knows their feebleness, and bears long with them. He would have us know that doubting does not prove that a man has no faith, but only that his faith is small. And even when our faith is small, the Lord is ready to help us. "When I said, my foot slippeth, thy mercy, O LORD, held me up." (\ul Psa_94:18\ulnone .) \par \pard How much there is in all this to encourage men to serve Christ! Where is the man that ought to be afraid to begin running the Christian race, with such a Savior as Jesus? If we fall, He will raise us again. If we err, He will bring us back. But His mercy shall never be altogether taken from us. He has said, "I will never leave thee, nor forsake thee," and He will keep His word. May we only remember, that while we do not despise little faith, we must not sit down content with it. Our prayer must ever be, "Lord, increase our faith."\cf0\f1\fs23 \par } ur Lord Jesus Christ, and certain Scribes and Pharisees. The subject of it may seem, at first sight, of little interest in modern days. But it is not so in reality. The principles of the Pharisees are principles that never die. There are truths laid down here, which are of deep importance. \par We learn, for one thing, \i that hypocrites generally attach great importance to mere outward things in religion\i0 .\b \par \b0 The complaint of the Scribes and Pharisees in this place, is a striking case in po!int. They brought an accusation to our Lord against His disciples. But what was its nature? It was not that they were covetous or self-righteous. It was not that they were untruthful or uncharitable. It was not that they had broken any part of the law of God. But they "transgressed the tradition of the elders.\emdash They did not wash their hands when they ate bread." They did not observe some rule of mere human authority, which some old Jew had invented! This was the head and front of their offence! \pa"r Do we see nothing of the spirit of the Pharisees in the present day? Unhappily we see only too much. There are thousands of professing Christians, who seem to care nothing about the religion of their neighbors, provided that it agrees in outward matters with their own. Does their neighbor worship according to their particular form? Can he repeat their shibboleth, and talk a little about their favorite doctrines? If he can, they are satisfied, though there is no evidence that he is converted. If he canno#t, they are always finding fault, and cannot speak peaceably of him, though he may be serving Christ better than themselves. Let us beware of this spirit. It is the very essence of hypocrisy. Let our principle be: "the kingdom of God is not meat and drink, but righteousness and peace, and joy in the Holy Ghost." (\ul Rom_14:17\ulnone .) \par We learn, for another thing, from these verses, \i the great danger of attempting to add anything to the word of God\i0 . Whenever a man takes upon him to make addit$ions to the Scriptures, he is likely to end with valuing his own additions above Scripture itself. \par We see this point brought out most strikingly in our Lord's answer to the charge of the Pharisees against His disciples. He says, "Why do ye transgress the commandment of God by your traditions?" He strikes boldly at the whole system of adding anything, as needful to salvation, to God's perfect word. He exposes the mischievous tendency of the system by an example. He shows how the vaunted traditions of% the Pharisees were actually destroying the authority of the fifth commandment. In short, He establishes the great truth, which ought never be forgotten, that there is an inherent tendency in all traditions, to "make the word of God of none effect." The authors of these traditions may have meant no such thing. Their intentions may have been pure. But that there is a tendency in all religious institutions of mere human authority, to usurp the authority of God's word, is evidently the doctrine of Christ. It& is a solemn remark of Bucer's, that "a man is rarely to be found, who pays an excessive attention to human inventions in religion, who does not put more trust in them than in the grace of God." \par And have we not seen melancholy proof of this truth, in the history of the Church of Christ? Unhappily we have seen only too much. As Baxter says, "men think God's laws too many and too strict, and yet make more of their own, and are precise for keeping them." Have we never read how some have exalted canons,' rubrics, and ecclesiastical laws above the word of God, and punished disobedience to them with far greater severity than open sins, like drunkenness and swearing?\emdash Have we never heard of the extravagant importance which the Church of Rome attaches to monastic vows, and vows of celibacy, and keeping feasts and fasts; insomuch that she seems to place them far above family duties, and the ten commandments?\emdash Have we never heard of men who make more ado about eating meat in Lent, than about gross (impurity of life, or murder?\emdash Have we never observed in our own land, how many seem to make adherence to Episcopacy the weightiest matter in Christianity, and to regard "Churchmanship," as they call it, as far outweighing repentance, faith, holiness, and the graces of the Spirit?\emdash These are questions which can only receive one sorrowful answer. The spirit of the Pharisees still lives, after eighteen hundred years. The disposition to "make the word of God of none effect by traditions," is to be) found among Christians, as well as among Jews. The tendency practically to exalt man's inventions above God's word, is still fearfully prevalent. May we watch against it, and be on our guard! May we remember that no tradition or man-made institution in religion can ever excuse the neglect of relative duties, or justify disobedience to any plain commandment of God's word. \par We learn, in the last place, from these verses, that \i the religious worship which God desires, is the worship of the heart\i0 .* We find our Lord establishing this by a quotation from Isaiah, "This people draweth near to me with their lips, but their heart is far from me." \par The heart is the principal thing in the relation of husband and wife, of friend and friend, of parent and child. The heart must be the principal point to which we attend in all the relations between God and our souls. What is the first thing we need, in order to be Christians? A new heart.\emdash What is the sacrifice God asks us to bring to him? A broken +and a contrite heart.\emdash What is the true circumcision? The circumcision of the heart.\emdash What is genuine obedience? To obey from the heart.\emdash What is saving faith? To believe with the heart.\emdash Where ought Christ to dwell? To dwell in our hearts by faith.\emdash What is the chief request that Wisdom makes to every one? "My son, give me thine heart." \par \pard Let us leave the passage with honest self-inquiry as to the state of our own hearts. Let us settle it in our minds, that all formal worship of God, whether in public or private, is utterly in vain, so long as our "hearts are far from Him." The bended knee, the bowed head, the loud amen, the daily chapter, the regular attendance at the Lord's table, are all useless and unprofitable, so long as our affections are nailed to sin, or pleasure, or money, or the world. The question of our Lord must yet be answered satisfactorily, before we can be saved. He says to every one, "lovest thou me?" (\ul Joh_21:17\ulnone .)\cf0\f1\fs23 \par } ;,  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 W\fs16 E\fs24 have in these verses a conversation between o.g sayings of the Lord Jesus in this passage. One respects false doctrine. The other respects the human heart. Both of them deserve the closest attention. \par Respecting false doctrine, our Lord declares, \i that it is a duty to oppose it, that its final destruction is sure, and that its teachers ought to be forsaken\i0 . He says, "Every plant that my heavenly Father hath not planted shall be rooted up. Let them alone." \par It is clear from examination of the passage, that the disciples were surprised /at our Lord's strong language about the Pharisees, and their traditions. They had probably been accustomed from their youth to regard them as the wisest and best of men. They were startled to hear their Master denouncing them as hypocrites, and charging them with transgressing the commandment of God. "Knowest thou," they said, "that the Pharisees were offended?" To this question we are indebted for our Lord's explanatory declaration,\emdash a declaration which perhaps has never received the notice it dese0rves. \par The plain meaning of our Lord's words is, that false doctrine like that of the Pharisees, was a plant to which no mercy should be shown.\emdash It was a "plant which His heavenly Father had not planted," and a plant which it was a duty to root up, whatever offence it might cause. It was no charity to spare it, because it was injurious to the souls of men.\emdash It mattered nothing that those who planted it were high in office, or learned. If it contradicted the word of God, it ought to be opp1osed, refuted, and rejected.\emdash His disciples must therefore understand that it was right to resist all teaching that was unscriptural, and to "let alone," and forsake all instructors who persisted in it.\emdash Sooner or later they would find that all false doctrine will be completely overthrown, and put to shame, and nothing shall stand but that which is built on the word of God. \par There are lessons of deep wisdom in this saying of our Lord, which serve to throw light on the duty of many a profe2ssing Christian. Let us scan them well, and see what they are. It was practical obedience to this saying which produced the blessed Protestant Reformation. Its lessons deserve close attention. \par Do we not see here the duty of boldness in resisting false teaching?\b \b0 Beyond doubt we do. No fear of giving offence, no dread of ecclesiastical censure, should make us hold our peace, when God's truth is in peril. If we are true followers of our Lord, we ought to be outspeaking, unflinching witnesses aga3inst error. "Truth," says Musculus, "must not be suppressed because men are wicked and blind." \par Do we not see again the duty of forsaking false teachers, if they will not give up their delusions? Beyond doubt we do. No false delicacy, no mock humility should make us shrink from leaving the ministrations of any minister who contradicts God's word. It is at our peril if we submit to unscriptural teaching. Our blood will be on our own heads. To use the words of Whitby, "It never can be right to follow t4he blind into the ditch." \par Do we not see, in the last place, the duty of patience, when we see false teaching abound? Beyond doubt we do. We may take comfort in the thought that it will not stand long. God Himself will defend the cause of His own truth. Sooner or later every heresy "shall be rooted up." We are not to fight with carnal weapons, but wait, and preach, and protest, and pray. Sooner or later, as Wycliffe said, "the truth shall prevail." \par Respecting the heart of man, our Lord declares5 in these verses, \i that it is the true source of all sin and defilement\i0 . The Pharisees taught that holiness depended on meats and drinks, on bodily washings and purifications.\emdash They held that all who observed their traditions on these matters were pure and clean in God's sight, and that all who neglected them were impure and unclean.\emdash Our Lord overthrew this miserable doctrine, by showing His disciples that the real fountain of all defilement was not without a man, but within. "Out of th6e heart," He says, "proceed evil thoughts, murders, adulteries, fornications, thefts, false witnesses, blasphemies: these are the things which defile a man."\emdash He that would serve God aright needs something far more important than bodily washings. He must seek to have "a clean heart." \par What an awful picture we have here of human nature, and drawn too by one who knew what was in man! What a fearful catalogue is this of the contents of our own bosoms! What a melancholy list of seeds of evil our Lo7rd has exposed, lying deep down within every one of us, and ready at any time to start into active life! What can the proud and self-righteous say, when they read such a passage as this? This is no sketch of the heart of a robber, or murderer. It is the true and faithful account of the hearts of all mankind. May God grant that we may ponder it well and learn wisdom! \par Let it be a settled resolution with us, that in all our religion the state of our hearts shall be the main thing. Let it not content us8 to go to church, and observe the forms of religion. Let us look far deeper than this, and desire to have a "heart right in the sight of God." (\ul Act_8:21\ulnone .) The right heart is a heart sprinkled with the blood of Christ, and renewed by the Holy Ghost, and purified by faith. Never let us rest till we find within the witness of the Spirit, that God has created in us a clean heart, and made all things new. (\ul Psa_51:10\ulnone . \ul 2Co_5:17\ulnone .) \par \pard Finally, let it be a settled resolution with us to "keep our hearts with all diligence," all the days of our lives. (\ul Pro_4:23\ulnone .) Even after renewal they are weak. Even after putting on the new man they are deceitful. Let us never forget that our chief danger is from within. The world and the devil combined, cannot do us so much harm as our own hearts will, if we do not watch and pray. Happy is he who remembers daily the words of Solomon, "He that trusteth in his own heart is a fool." (\ul Pro_28:26\ulnone .)\cf0\f1\fs23 \par } **Z. %({\rtf1\ansi\ansicpg1252\deff0\deflang1033{\fonttbl{\f0\froman\fp: - ( {\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 HERE\fs24 are two strikin-;rq2\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 A\fs16 NOTHER\fs24 of our Lord's miracles is recorded in these verses. The circumstances which attend it are peculiarly full of interest. Let us take them up in order, and see what they are. Every word in these narratives is rich in instruction. \par We see, in the first place, \i that true faith may sometimes be found, where< it might have been least expected\i0 .\b \par \b0 A Canaanitish woman cries to our Lord for help, on behalf of her daughter. "Have mercy on me," she says, "O Lord, thou Son of David." Such a prayer would have showed great faith, had she lived in Bethany, or Jerusalem. But when we find that she came from the "coasts of Tyre and Sidon," such a prayer may well fill us with surprise. It ought to teach us, that it is grace, not place, which makes people believers. We may live in a prophet's family, like Geh=azi, the servant of Elisha, and yet continue impenitent, unbelieving, and fond of the world. We may dwell in the midst of superstition and dark idolatry, like the little maid in Naaman's house, and yet be faithful witnesses for God and His Christ. Let us not despair of any one's soul, merely because his lot is cast in an unfavorable position. It is possible to dwell in the coasts of Tyre and Sidon, and yet sit down in the kingdom of God. \par We see, in the second place, \i that affliction sometimes prov>es a blessing to a person's soul.\b\i0 \par \b0 This Canaanitish mother no doubt had been sorely tried. She had seen her darling child vexed with a devil, and been unable to relieve her. But yet that trouble brought her to Christ, and taught her to pray. Without it she might have lived and died in careless ignorance, and never seen Jesus at all. Surely it was good for her that she was afflicted. (\ul Psa_119:71\ulnone .) \par Let us mark this well. There is nothing which shows our ignorance so much as ?our impatience under trouble. We forget that every cross is a message from God, and intended to do us good in the end. Trials are intended to make us think,\emdash to wean us from the world,\emdash to send us to the Bible,\emdash to drive us to our knees. Health is a good thing; but sickness is far better, if it leads us to God. Prosperity is a great mercy; but adversity is a greater one, if it brings us to Christ. Anything, anything is better than living in carelessness, and dying in sin. Better a thousa@nd times be afflicted, like the Canaanitish mother, and like her flee to Christ, than live at ease, like the rich "fool," and die at last without Christ and without hope. (\ul Luk_12:20\ulnone .) \par We see, in the third place, \i that Christ's people are often less gracious and compassionate than Christ Himself\i0 .\b \par \b0 The woman about whom we are reading, found small favor with our Lord's disciples. Perhaps they regarded an inhabitant of the coasts of Tyre and Sidon, as unworthy of their MastAer's help. At any rate they said, "Send her away." \par There is only too much of this spirit among many who profess and call themselves believers. They are apt to discourage inquirers after Christ, instead of helping them forward. They are too ready to doubt the reality of a beginner's grace, because it is small, and to treat him as Saul was treated when he first came to Jerusalem after his conversion. "They believed not that he was a disciple." (\ul Act_9:26\ulnone .) Let us beware of giving way to thiBs spirit. Let us seek to have more of the mind that was in Christ. Like Him let us be gentle, and kind, and encouraging in all our treatment of those who are seeking to be saved. Above all, let us tell men continually that they must not judge of Christ by Christians. Let us assure them that there is far more in that gracious Master, than there is in the best of His servants. Peter, and James, and John may say to the afflicted soul, "Send her away." But such a word never came from the lips of Christ. He maCy sometimes keep us long waiting, as He did this woman. But He will never send us empty away. \par We see, in the last place, \i what encouragement there is to persevere in prayer, both for ourselves and others\i0 .\b \par \b0 It is hard to conceive a more striking illustration of this truth, than we have in this passage. The prayer of this afflicted mother at first seemed entirely unnoticed: Jesus "answered her not a word." Yet she prayed on.\emdash The saying which by and bye fell from our Lord's lipDs sounded discouraging: "I am not sent but to the lost sheep of the house of Israel." Yet she prayed on, "Lord, help me."\emdash The second saying of our Lord was even less encouraging than the first: "It is not meet to take the children's bread and cast it to the dogs." Yet "hope deferred" did not "make her heart sick." (\ul Pro_13:12\ulnone .) Even then she was not silenced. Even then she finds a plea for some "crumbs" of mercy to be granted to her. And her importunity obtained at length a gracious rewaErd. "O woman, great is thy faith: be it unto thee even as thou wilt." That promise never yet was broken, "Seek and ye shall find." (\ul Mat_7:7\ulnone .) \par Let us remember this history, \i when we pray for ourselves\i0 . We are sometimes tempted to think that we get no good by our prayers, and that we may as well give them up altogether. Let us resist the temptation. It comes from the devil. Let us believe, and pray on. Against our besetting sins, against the spirit of the world, against the wiles of Fthe devil, let us pray on, and not faint.\emdash For strength to do duty, for grace to bear our trials, for comfort in every trouble, let us continue in prayer. Let us be sure that no time is so well-spent in every day, as that which we spend upon our knees. Jesus hears us, and in his own good time will give an answer. \par \pard Let us remember this history, \i when we intercede for others\i0 . Have we children, whose conversion we desire? Have we relations and friends, about whose salvation we are anxious? Let us follow the example of this Canaanitish woman, and lay the state of their souls before Christ. Let us name their names before Him night and day, and never rest till we have an answer. We may have to wait many a long year. We may seem to pray in vain, and intercede without profit. But let us never give up. Let us believe that Jesus is not changed, and that He who heard the Canaanitish mother, and granted her request, will also hear us, and one day give us an answer of peace.\cf0\f1\fs23 \par }H} {\*\generator Riched20 5.40.11.2210;}\viewkind4\uc1\pard\sb100\sa100\qj\cf1\f0\fs24 T\fs16 HE\fs24 beginning of this passage contains three points which deserve our special attention. For the present let us dwell exclusively on them. \par In the first place, let us remark, \i how much more pains people take about the relief of their bodily diseases, than about their souls\i0 .\b \b0 We read, that "great multitudes came to Jesus, having with them those that were lame, blind, dumb, maimed, and many otIhers." Many of them, no doubt, had journeyed many miles, and gone through great fatigues. Nothing is so difficult and troublesome, as to move sick people. But the hope of being healed was in sight. Such hope is everything to a sick man. \par We know little of human nature, if we wonder at the conduct of these people. We need not wonder at all. They felt that health was the greatest of earthly blessings. They felt that pain was the hardest of all trials to bear. There is no arguing against sense. A man feJels his strength failing. He sees his body wasting, and his face becoming pale. He is sensible that his appetite is leaving him. He knows, in short, that he is ill, and needs a physician. Show him a physician within reach, who is said never to fail in working cures, and he will go to him without delay. \par Let us however not forget that our souls are far more diseased than our bodies, and learn a lesson from the conduct of these people. Our souls are afflicted with a malady far more deep-seated, far morKe complicated, far more hard to cure than any ailment that flesh is heir to. They are in fact plague-stricken by sin. They must be healed, and healed effectually, or perish everlastingly. Do we really know this? Do we feel it? Are we alive to our spiritual disease? Alas! there is but one answer to these questions. The bulk of mankind do not feel it at all. Their eyes are blinded. They are utterly insensible to their danger. For bodily health they crowd the waiting-rooms of doctors. For bodily health they Ltake long journeys to find purer air. But for their soul's health they take no thought at all. Happy indeed is that man or woman who has found out his soul's disease! Such an one will never rest till he has found Jesus. Troubles will seem nothing to him. Life, life, eternal life is at stake. He will count all things loss that he may win Christ, and be healed. \par In the second place, let us remark \i the\b \b0 marvelous ease and power with which our Lord healed all who were brought to Him\i0 .\b \b0 WMe read that "the multitude wondered when they saw the dumb to speak, the maimed to be whole, the lame to walk, and the blind to see; and they glorified the God of Israel." \par Behold in these words a lively emblem of our Lord Jesus Christ's power to heal sin-diseased souls! There is no ailment of heart that He cannot cure. There is no form of spiritual complaint that He cannot overcome. The fever of lust, the palsy of the love of the world, the slow consumption of indolence and sloth, the heart-disease Nof unbelief, all, all give way when he sends forth His Spirit on any one of the children of men. He can put a new song in a sinner's mouth, and make him speak with love of that Gospel which he once ridiculed and blasphemed. He can open the eyes of a man's understanding and make him see the kingdom of God. He can open the ears of a man and make him willing to hear His voice, and follow Him whithersoever He goeth. He can give power to a man who once walked in the broad way that leadeth unto destruction, to Owalk in the way of life. He can make hands that were once instruments of sin, serve Him and do His will. The time of miracles is not yet past. Every conversion is a miracle. Have we ever seen a real instance of conversion? Let us know that we saw in it the hand of Christ. We should have seen nothing really greater, if we had seen our Lord making the dumb to speak, and the lame to walk, when He was on earth. \par Would we know what to do, if we desire to be saved? Do we feel soul-sick and want a cure? We Pmust just go to Christ by faith and apply to Him for relief. He is not changed. Eighteen hundred years have made no difference in Him. High at the right hand of God He is still the great Physician. He still "receiveth sinners." He is still mighty to heal. \par In the third place, let us remark \i the abundant compassion of our Lord Jesus Christ\i0 .\b \b0 We read that "He called His disciples and said, I have compassion on the multitude." A great crowd of men and women is always a solemn sight. It shoulQd stir our hearts to feel that each is a dying sinner, and each has a soul to be saved. None ever seems to have felt so much when he saw a crowd, as Christ. \par It is a curious and striking fact that of all the feelings experienced by our Lord when upon earth, there is none so often mentioned as "compassion." His joy, His sorrow, His thankfulness, His anger, His wonder, His zeal, are all occasionally recorded. But none of these feelings are so frequently mentioned as "compassion." The Holy Spirit seems Rto point out to us, that this was the distinguishing feature of His character, and the predominant feeling of His mind, when He was among men. Nine times over,\emdash to say nothing of expressions in parables,\emdash nine times over the Spirit has caused that word "compassion" to be written in the Gospels. \par There is something very touching and instructive in this circumstance. Nothing is written by chance in the word of God. There is a special reason for the selection of every single expression. ThatS word "compassion," no doubt, was specially chosen for our profit. \par It ought to encourage all who are hesitating about beginning to walk in God's ways. Let them remember that their Savior is full of "compassion." He will receive them graciously. He will forgive them freely. He will remember their former iniquities no more. He will supply all their need abundantly. Let them not be afraid. Christ's mercy is a deep well, of which no one ever found the bottom. \par \pard It ought to comfort the saints and servants of the Lord when they feel weary. Let them call to mind that Jesus is full of "compassion." He knows what a world it is in which they live. He knows the body of a man and all its frailties. He knows the devices of their enemy, the devil. And the Lord pities His people. Let them not be cast down. They may feel that weakness, failure, and imperfection are stamped on all they do. But let them not forget that word which says, "His compassions fail not." (\ul Lam_3:22\ulnone .)\cf0\f1\fs23 \par } kk1 %( {\rtf1\ansi\ansicpg1252\deff0\deflang1033{\fonttbl{\f0\froman\fprq2\fcharset0 Times New Roman;}{\f1\froman\fprq2\fcharset0 Georgia;}{\f2\fnil\fcharset0 Georgia;}} {\colortblb0  !( {\rtf1\ansi\ansicpg1252\deff0\deflang1033{\fonttbl{\f0\froman\fprq2\fcharset0 Times New Roman;}U/ ('{\rtf1\ansi\ansicpg1252\deff0\deflang1033{\fonttbl{\f0\froman\fprq2\fcharset0 Times New Roman;}{\f1\fnil\fcharset0 Georgia;}} {\colortbl ;\red0\green0\blue0;GV{\f1\fnil\fcharset0 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 we find our Lord assailed by the untiring enmity of the Pharisees and Sadducees. As a general rule these two sects were at enmity between themselves. In persecuting Christ, however, they made common cause. Truly it was an unholy alliance! Yet how often we see the same thing in the present day. Men of the most opposite opinions andW habits will agree in disliking the Gospel, and will work together to oppose its progress. "There is no new thing under the sun." (\ul Ecc_1:9\ulnone .) \par The first point in this passage which deserves special notice, \i is the repetition which our Lord makes of words used by Him on a former occasion\i0 .\b \b0 He says, "a wicked and adulterous generation seeketh after a sign; and there shall no sign be given unto it, but the sign of the prophet Jonas." If we turn to \ul Mat_12:39\ulnone , we shall fXind that He had said the very same thing once before. \par This repetition may seem a trifling and unimportant matter in the eyes of some. But it is not so in reality. It throws light on a subject, which has perplexed the minds of many sincere lovers of the Bible, and ought therefore to be specially observed. \par This repetition shows us that our Lord was in the habit of \i saying the same things over again\i0 . He did not content Himself with saying a thing once, and afterwards never repeating it. It Yis evident that it was His custom to bring forward certain truths again and again, and thus to impress them more deeply on the minds of His disciples. He knew the weakness of our memories in spiritual things. He knew that what we hear twice, we remember better than what we hear once. He therefore brought out of His treasury old things as well as new. \par Now what does all this teach us? It teaches us that we need not be so anxious to \i harmonize \i0 the narratives we read in the four Gospels, as many aZre disposed to be. It does not follow that the sayings of our Lord, which we find the same in Matthew and Luke, were always used at the same time, or that the events with which they are connected must necessarily be the same.\emdash Matthew may be describing one event in our Lord's life. Luke may be describing another. And yet the words of our Lord, on both occasions, may have been precisely alike.\emdash To attempt to make out the two events to be one and the same, because of the sameness of the words us[ed, has often led Bible students into great difficulties. It is far safer to hold the view here maintained, that at different times our Lord often used the same words. \par The second point which deserves special notice in these verses is, \i the solemn warning which our Lord takes occasion to give to His disciples\i0 .\b \b0 His mind was evidently pained with the false doctrines which He saw among the Jews, and the pernicious influence which they exercised. He seizes the opportunity to utter a caution.\ "Take heed, and beware of the leaven of the Pharisees and of the Sadducees." Let us mark well what those words contain. \par To whom was this warning addressed? To the twelve apostles,\emdash to the first ministers of the Church of Christ,\emdash to men who had forsaken all for the Gospel's sake! Even they are warned! The best of men are only men, and at any time may fall into temptation. "Let him that thinketh he standeth, take heed lest he fall." If we love life, and would see good days, let us never] think that we do not need that hint, "take heed, and beware." \par Against what does our Lord warn His apostles? Against the "doctrine" of the Pharisees and of the Sadducees. The Pharisees, we are frequently told in the Gospels, were self-righteous formalists. The Sadducees were skeptics, freethinkers, and half infidels. Yet even Peter, James, and John must beware of their doctrines! Truly the best and holiest of believers may well be on his guard! \par By what figure does our Lord describe the false d^octrines against which He cautions His disciples? He calls them \i leaven\i0 . Like leaven, they might seem a small thing compared to the whole body of truth. Like leaven, once admitted they would work secretly and noiselessly. Like leaven, they would gradually change the whole character of the religion with which they were mixed. How much is often contained in a single word! It was not merely the open danger of heresy, but "leaven," of which the apostles were to beware. \par There is much in all this th_at calls loudly for the close attention of all professing Christians. The caution of our Lord in this passage has been shamefully neglected. It would have been well for the church of Christ, if the warnings of the Gospel had been as much studied as its promises. \par Let us then remember that this saying of our Lord's about the "leaven of the Pharisees and Sadducees" was intended for all time. It was not meant only for the generation to which it was spoken. It was meant for the perpetual benefit of the C`hurch of Christ. He who spoke it saw with prophetical eye the future history of Christianity. The Great Physician knew well that Pharisee-doctrines and Sadducee-doctrines would prove the two great wasting diseases of His Church, until the end of the world. He would have us know that there will always be Pharisees and Sadducees in the ranks of Christians. Their succession shall never fail. Their generation shall never become extinct. Their name may change, but their spirit will always remain. Therefore He acries to us, "take heed and beware." \par \pard Finally, let us make a personal use of this caution, by keeping up a holy jealousy over our own souls. Let us remember, that we live in a world where Pharisaism and Sadduceeism are continually striving for the mastery in the Church of Christ. Some want to add to the Gospel, and some want to take away from it. Some would bury it, and some would pare it down to nothing. Some would stifle it by heaping on additions, and some would bleed it to death by subtraction from its truths. Both parties agree only in one respect. Both would kill and destroy the life of Christianity, if they succeeded in having their own way. Against both errors let us watch and pray, and stand upon our guard. Let us not add to the Gospel, to please the Roman Catholic Pharisee. Let us not subtract from the Gospel, to please the Neologian Sadducee. Let our principle be "the truth, the whole truth, and nothing but the truth," nothing added to it, and nothing taken away.\cf0\f1\fs23 \par }c ;\red0\green0\blue0;} {\*\generator Riched20 5.40.11.2210;}\viewkind4\uc1\pard\sb100\sa100\qj\cf1\f0\fs24 T\fs16 HERE\fs24 are words in this passage which have led to painful differences and divisions among Christians. Men have striven and contended about their meaning, till they have lost sight of all charity, and yet failed to carry conviction to one another's minds. Let it suffice us to glance briefly at the controverted words, and then pass on to more practical lessons. \par What then are we to undderstand, when we read that remarkable saying of our Lord's, "Thou art Peter, and upon this rock I will build my Church"? Does it mean that the apostle Peter himself was to be the foundation on which Christ's Church was to be built? Such an interpretation, to say the least, appears exceedingly improbable. To speak of an erring, fallible child of Adam as the foundation of the spiritual temple, is very unlike the ordinary language of Scripture. Above all, no reason can be given why our Lord should not have esaid, "I will build my church upon \i thee\i0 ,"\emdash if such had been His meaning,\emdash instead of saying, "I will build my church upon \i this rock\i0 ." \par The true meaning of "the rock" in this passage appears to be the truth of our Lord's Messiahship and divinity, which Peter had just confessed. It is as though our Lord had said, "Thou art rightly called by the name Peter, or stone, for thou hast confessed that mighty truth, on which, as on a rock, I will build my church." \f1\fs22 [Footnote: fThere is nothing modern, or peculiarly Protestant in the view here maintained. It was held by Chrysostom long ago. It was taught by Ferus, a famous Roman Catholic preacher, of the Franciscan order, at Mayence, in the sixteenth century, in his Homilies on St. Matthew. It may be well to remark, in this place, that it is a complete delusion to suppose that the Scriptures can be interpreted according to the "unanimous consent of the Fathers." There is no such unanimous consent. It is a mere high-sounding phragse, utterly destitute of any foundation in facts. The fathers disagree as much in explaining Scripture, as Whitby and Gill, or Matthew Henry and D'Oyly and Mant.]\f0\fs24 \par But what are we to understand, when we read the promise which our Lord makes to Peter, "I will give unto thee the keys of the kingdom of heaven." Do these words mean that the right of admitting souls to heaven was to be placed in Peter's hands? The idea is preposterous. Such an office is the special prerogative of Christ Himself. h(\ul Rev_1:18\ulnone .) Do the words mean that Peter was to have any primacy or superiority over the rest of the apostles? There is not the slightest proof that such a meaning was attached to the words in the New Testament times, or that Peter had any rank or dignity above the rest of the twelve. \par The true meaning of the promise to Peter appears to be, that he was to have the special privilege of first opening the door of salvation, both to the Jews and Gentiles. This was fulfilled to the letter, whein he preached on the day of Pentecost to the Jews, and visited the Gentile Cornelius at his own house. On each occasion he used "the keys," and threw open the door of faith. And of this he seems to have been sensible himself: "God," he says, "made choice among us, that by my mouth the Gentiles should hear the word of the Gospel, and believe." (\ul Act_15:7\ulnone .) \par Finally, what are we to understand, when we read the words, "Whatsoever thou shalt bind on earth shall be bound in heaven, and whatsoevjer thou shalt loose on earth shall be loosed in heaven"? Does this mean that the apostle Peter was to have any power of forgiving sins, and absolving sinners? Such an idea is derogatory to Christ's special office, as our Great High Priest. It is a power which we never find Peter, or any of the apostles, once exercising. They always refer men to Christ. \par The true meaning of this promise appears to be, that Peter and his brethren, the apostles, were to be specially commissioned to teach with authority kthe way of salvation. As the Old Testament priest declared authoritatively whose leprosy was cleansed, so the apostles were appointed to "declare and pronounce" authoritatively, whose sins were forgiven.\emdash Beside this, they were to be specially inspired to lay down rules and regulations for the guidance of the Church on disputed questions. Some things they were to "bind" or forbid;\emdash others they were to "loose" or allow. The decision of the council at Jerusalem, that the Gentiles need not be cirlcumcised, was one example of the exercise of this power. (\ul Act_15:19\ulnone .) But it was a commission specially confined to the apostles. In discharging it they had no successors. With them it began, and with them it expired. \par We will leave these controverted words here. Enough perhaps has been said upon them for our personal edification. Let us only remember that, in whatever sense men take them, they have nothing to do with the Church of Rome. Let us now turn our attention to points which more mimmediately concern our own souls. \par In the first place, let us admire \i the noble confession which the apostle Peter makes in this passage\i0 .\b \b0 He says, in reply to our Lord's question, "Whom say ye that I am?"\emdash "Thou art the Christ, the Son of the living God." \par At first sight a careless reader may see nothing very remarkable in these words of the apostle. He may think it extraordinary that they should call forth such strong commendation from our Lord. But such thoughts arise from nignorance and inconsideration. Men forget that it is a widely different thing to believe in Christ's divine mission, when we dwell in the midst of professing Christians, and to believe in it when we dwell in the midst of hardened and unbelieving Jews. The glory of Peter's confession lies in this, that he made it when few were with Christ and many against Him. He made it when the rulers of his own nation, the Scribes, and Priests, and Pharisees, were all opposed to his Master. He made it when our Lord was oin the "form of a servant," without wealth, without royal dignity, without any visible marks of a King. To make such a confession at such a time, required great faith and great decision of character. The confession itself, as Brentius says, "was an epitome of all Christianity, and a compendium of true doctrine about religion." Therefore it was that our Lord said, "Blessed art thou, Simon Bar-jonah." \par We shall do well to copy that hearty zeal and affection which Peter here displayed. We are perhaps topo much disposed to underrate this holy man, because of his occasional instability, and his thrice-repeated denial of his Lord. This is a great mistake. With all his faults, Peter was a true-hearted, fervent, single-minded servant of Christ. With all his imperfections, he has given us a pattern that many Christians would do wisely to follow. Zeal like his may have its ebbs and flows, and sometimes lack steadiness of purpose. Zeal like his may be ill-directed, and sometimes make sad mistakes. But zeal like qhis is not to be despised. It awakens the sleeping. It stirs the sluggish. It provokes others to exertion. Anything is better than sluggishness, lukewarmness, and torpor, in the Church of Christ. Happy would it have been for Christendom had there been more Christians like Peter and Martin Luther, and fewer like Erasmus. \par In the next place, let us take care that \i we understand what our Lord means when He speaks of His Church\i0 .\b \par \b0 The Church which Jesus promises to build upon a rock, is rthe "blessed company of all faithful people." It is not the visible church of any one nation, or country, or place. It is the whole body of believers of every age, and tongue, and people. It is a church composed of all who are washed in Christ's blood, clothed in Christ's righteousness, renewed by Christ's Spirit, joined to Christ by faith, and epistles of Christ in life. It is a church of which every member is baptized with the Holy Ghost, and is really and truly holy. It is a church which is one body. Asll who belong to it are of one heart and one mind, hold the same truths, and believe the same doctrines as necessary to salvation. It is a church which has only one Head. That head is Jesus Christ Himself. "He is the head of the body." (\ul Col_1:18\ulnone .) \par Let us beware of mistakes on this subject. Few words are so much misunderstood as the word "Church." Few mistakes have so much injured the cause of pure religion. Ignorance on this point has been a fertile source of bigotry, sectarianism, and ptersecution. Men have wrangled and contended about Episcopal, Presbyterian, and Independent Churches, as if it were needful to salvation to belong to some particular party, and as if, belonging to that party, we must of course belong to Christ. And all this time they have lost sight of the one true Church, outside of which there is no salvation at all. It will matter nothing at the last day where we have worshiped, if we are not found members of the true Church of God's elect. \par In the last place, let uus mark \i the glorious promises which our Lord makes to His Church:\i0 He says, "the gates of hell shall not prevail against it." \par \pard The meaning of this promise is, that the power of Satan shall never destroy the people of Christ. He that brought sin and death into the first creation, by tempting Eve, shall never bring ruin on the new creation, by overthrowing believers. The mystical body of Christ shall never perish or decay. Though often persecuted, afflicted, distressed, and brought low, it shall never come to an end. It shall outlive the wrath of Pharaohs and Roman Emperors. Visible churches, like Ephesus, may come to nothing. But the true Church never dies. Like the bush that Moses saw, it may burn, but shall not be consumed. \i Every \i0 member of it shall be brought safe to glory, In spite of falls, failures, and short-comings,\emdash in spite of the world, the flesh, and the devil,\emdash no member of the true Church shall ever be cast away. (\ul Joh_10:28\ulnone .)\cf0\f2\fs23 \par }wn\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 I\fs16 N\fs24 the beginning of these verses we find our Lord revealing to His disciples a great and startling truth. That truth was His approaching death upon the cross. For the first time He places before their minds the astounding announcement, that "He must go to Jerusalem, and suffer,\emdash and be killed." He had not xcome on earth to take a kingdom, but to die. He had not come to reign, and be ministered to, but to shed His blood as a sacrifice, and to give His life as a ransom for many. \par It is almost impossible for us to conceive how strange and incomprehensible these tidings must have seemed to His disciples. Like most of the Jews, they could form no idea of a suffering Messiah. They did not understand that the fifty-third chapter of Isaiah must be literally fulfilled. They did not see that the sacrifices of thye law were all meant to point them to the death of the true Lamb of God. They thought of nothing but the second glorious coming of Messiah, which is yet to take place at the end of the world. They thought so much of Messiah's crown, that they lost sight of His cross. We shall do well to remember this. A right understanding of this matter throws strong light on the lessons which this passage contains. \par We learn, in the first place, from these verses, that \i there may be much spiritual ignorance even zin a true disciple of Christ\i0 .\b \par \b0 We cannot have a clearer proof of this, than the conduct of the apostle Peter in this passage. He tries to dissuade our Lord from suffering on the cross. "Be it far from thee," he says, "this shall not be unto thee." He did not see the full purpose of our Lord's coming into the world. His eyes were blinded to the necessity of our Lord's death. He actually did what he could, to prevent that death taking place at all! And yet we know that Peter was a converted {man. He really believed that Jesus was the Messiah. His heart was right in the sight of God. \par These things are meant to teach us that we must neither regard good men as infallible, because they are good men, nor yet suppose they have no grace, because their grace is weak and small. One brother may possess singular gifts, and be a bright and shining light in the Church of Christ. But let us not forget that he is a man, and as a man liable to commit great mistakes.\emdash Another brother's knowledge ma|y be scanty. He may fail to judge rightly on many points of doctrine. He may err both in word and deed. But has he faith and love towards Christ? Does he hold the Head? If so, let us deal patiently with him. What he sees not now, he may see hereafter. Like Peter, he may now be in the dark, and yet, like Peter, enjoy one day the full light of the Gospel. \par Let us learn, in the second place, from these verses, that \i there is no doctrine of Scripture so deeply important as the doctrine of Christ's aton}ing death.\b\i0 \par \b0 We cannot have clearer proof of this, than the language used by our Lord in rebuking Peter. He addresses him by the awful name of "Satan," as if he was an adversary, and doing the devil's work, in trying to prevent His death. He says to him, whom he had so lately called "blessed," "Get thee behind me, thou art an offence unto me." He tells the man whose noble confession he had just commended so highly, "Thou savourest not the things that be of God, but those that be of men." Str~onger words than these never fell from our Lord's lips. The error that drew from so loving a Savior such a stern rebuke to such a true disciple, must have been a mighty error indeed. \par \pard The truth is, that our Lord would have us regard the crucifixion as the central truth of Christianity. Right views of His vicarious death, and the benefits resulting from it, lie at the very foundation of Bible-religion. Never let us forget this. On matters of church government, and the form of worship, men may differ from us, and yet reach heaven in safety. On the matter of Christ's atoning death, as the way of peace, truth is only one. If we are wrong here, we are ruined for ever. Error on many other points is only a skin disease. Error about Christ's death is a disease at the heart. Here let us take our stand. Let nothing move us from this ground. The sum of all our hopes must be, that "Christ has died for us." (\ul 1Th_5:10\ulnone .) Give up that doctrine, and we have no solid hope at all.\cf0\f1\fs23 \par } TsTt3 Y({\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 I\fs16 N\fs24 order to see the connection of these verses, we must remember the mistaken impressions of our Lord's disciples as to the purpose b2 5({\rtf1\ansi\ansicpg1252\deff0\deflang1033{\fonttbl{\f0\fromavof His coming into the world. Like Peter, they could not bear the idea of the crucifixion. They thought that Jesus had come to set up an earthly kingdom. They did not see that He must needs suffer and die. They dreamed of worldly honors and temporal rewards in their Master's service. They did not understand that true Christians, like Christ, must be made perfect through sufferings. Our Lord corrects these misapprehensions in words of peculiar solemnity, which we shall do well to lay up in our hearts. \par Let us learn, in the first place, from these verses, \i that men must make up their minds to trouble and self-denial, if they follow Christ\i0 .\b \par \b0 Our Lord dispels the fond dreams of His disciples, by telling them that His followers must "take up the cross." The glorious kingdom they were expecting, was not about to be set up immediately. They must make up their minds to persecution and affliction, if they intended to be His servants. They must be content to "lose their lives," if they would have their souls saved. \par It is good for us all to see this point clearly. We must not conceal from ourselves that true Christianity brings with it a daily cross in this life, while it offers us a crown of glory in the life to come. The flesh must be daily crucified. The devil must be daily resisted. The world must be daily overcome. There is a warfare to be waged, and a battle to be fought. All this is the inseparable accompaniment of true religion. Heaven is not to be won without it. Never was there a truer word than the old saying, "No cross, no crown!" If we never found this out by experience, our souls are in a poor condition. \par Let us learn, in the second place, from these verses, \i that there is nothing so precious as a man's soul.\b\i0 \par \b0 Our Lord teaches this lesson by asking one of the most solemn questions that the New Testament contains. It is a question so well known, and so often repeated, that people often lose sight of its searching character. But it is a question that ought to sound in our ears like a trumpet, whenever we are tempted to neglect our eternal interests: "What will it profit a man if he gain the whole world and lose his own soul?" \par There can only be one answer to this question. There is nothing on earth, or under the earth, that can make amends to us for the loss of our souls. There is nothing that money can buy, or man can give, to be named in comparison with our souls. The world, and all that it contains, is temporal. It is all fading, perishing, and passing away. The soul is \i eternal\i0 . That one single word is the key to the whole question. Let it sink down deeply into our hearts. Are we wavering in our religion? Do we fear the cross? Does the way seem too narrow? Let our Master's words ring in our ears, "What shall it profit a man?" and let us doubt no more. \par Let us learn, in the last place, \i that the second coming of Christ is the time when His people shall receive their rewards\i0 . "The Son of Man shall come in the glory of his Father, and then shall he reward every man according to his works." \par There is deep wisdom in this saying of our Lord's, when viewed in connection with the preceding verses. He knows the heart of a man. He knows how soon we are ready to be cast down, and like Israel of old, to be "discouraged by the way." (\ul Num_21:4\ulnone .) He therefore holds out to us a gracious promise. He reminds us that He has yet to come a second time, as surely as He came the first time. He tells us that this is the time when His disciples shall receive their good things. There will be glory, honor, and reward in abundance one day for all who have served and loved Jesus. But it is to be in the dispensation of the second advent, and not of the first. The bitter must come before the sweet, the cross before the crown. The first advent is the dispensation of the crucifixion. The second advent is the dispensation of the kingdom. We must submit to take part with our Lord in His humiliation, if we mean ever to share in his glory. \par \pard And now let us not leave these verses without serious self-inquiry as to the matters which they contain. We have heard of the necessity of taking up the cross, and denying ourselves. Have we taken it up, and are we carrying it daily?\emdash We have heard of the value of the soul. Do we live as if we believed it?\emdash We have heard of Christ's second advent. Do we look forward to it with hope and joy?\emdash Happy is that man who can give a satisfactory answer to these questions.\cf0\f1\fs23 \par }ed is beautiful and instructive. The latter part of the last chapter showed us the cross. Here we are graciously allowed to see something of the coming reward. The hearts which have just been saddened by a plain statement of Christ's sufferings, are at once gladdened by a vision of Christ's glory. Let us mark this. We often lose much by not tracing the connection between chapter and chapter in the word of God. \par There are some mysterious things, no doubt, in the vision here described. It must needs be so. We are yet in the body. Our senses are conversant with gross and material things. Our ideas and perceptions about glorified bodies and dead saints, must necessarily be vague and imperfect. Let us content ourselves with endeavoring to mark out the practical lessons which the transfiguration is meant to teach us. \par In the first place, we have in these verses a \i striking pattern of the glory in which Christ and His people will appear, when He comes the second time.\b\i0 \par \b0 There can be little question that this was one main object of this wonderful vision. It was meant to encourage the disciples, by giving them a glimpse of good things yet to come. That "face shining as the sun," and that "raiment white as the light," were intended to give the disciples some idea of the majesty in which Jesus will appear to the world, when He comes the second time, and all His saints with Him. The corner of the veil was lifted up, to show them their Master's true dignity. They were taught that, if He did not yet appear to the world in the guise of a king, it was only because the time for putting on His royal apparel was not yet come. It is impossible to draw any other conclusion from Peter's language, when writing on the subject. He says, with distinct reference to the transfiguration, "We were eye-witnesses of his majesty." (\ul 2Pe_1:16\ulnone .) \par It is good for us to have the coming glory of Christ and His people deeply impressed on our minds. We are sadly apt to forget it. There are few visible indications of it in the world.\emdash We see not yet all things put under our Lord's feet. Sin, unbelief, and superstition abound. Thousands are practically saying, "We will not have this man to reign over us."\emdash It doth not yet appear what His people shall be. Their crosses, their tribulations, their weaknesses, their conflicts, are all manifest enough. But there are few signs of their future reward. Let us beware of giving way to doubts in this matter. Let us silence such doubts by reading over the history of the transfiguration. There is laid up for Jesus, and all that believe on Him, such glory as the heart of man never conceived. It is not only promised, but part of it has actually been seen by three competent witnesses. One of them says, "We beheld his glory, the glory as of the only begotten of the Father." (\ul Joh_1:14\ulnone .) Surely that which has been seen may well be believed. \par In the second place, we have in these verses, \i an unanswerable proof of the resurrection of the body, and the life after death\i0 .\b \b0 We are told that Moses and Elijah appeared visibly in glory with Christ. They were seen in a bodily form. They were heard talking with our Lord. Fourteen hundred and eighty years had rolled round, since Moses died and was buried. More than nine hundred years had passed away, since Elijah "went up by a whirlwind into heaven." Yet here they are seen alive by Peter, James, and John! \par Let us lay firm hold on this part of the vision. It deserves close attention. We must all feel, if we ever think at all, that the state of the dead is a wonderful and mysterious subject. One after another we bury them out of our sight. We lay them in their narrow beds, and see them no more, and their bodies become dust. But will they really live again? Shall we really see them any more? Will the grave really give back the dead at the last day? These are questions that will occasionally come across the minds of some, in spite of all the plainest statements in the word of God. \par Now we have in the transfiguration the clearest evidence that the dead will rise again. We find two men appearing on earth, in their bodies, who had long been separate from the land of the living,\emdash and in them, we have a pledge of the resurrection of all. All that have ever lived upon earth will again be called to life, and render up their account. Not one will be found missing. There is no such thing as annihilation. All that have ever fallen asleep in Christ will be found in safe keeping,\emdash patriarchs, prophets, apostles, martyrs,\emdash down to the humblest servant of God in our own day. Though unseen to us, they all live to God. "He is not a God of the dead, but of the living." (\ul Luk_20:38\ulnone .) Their spirits live as surely as we live ourselves, and will appear hereafter in glorified bodies, as surely as Moses and Elijah in the mount. These are indeed solemn thoughts! There is a resurrection, and men like Felix may well tremble. There is a resurrection, and men like Paul may well rejoice.  \par In the last place, we have in these verses \i a remarkable testimony to Christ's infinite superiority over all that are born of woman.\b\i0 \par \b0 This is a point which is brought out strongly by the voice from heaven, which the disciples heard. Peter, bewildered by the heavenly vision, and not knowing what to say, proposed to build three tabernacles, one for Christ, one for Moses, and one for Elijah. He seemed in fact to place the law-giver and the prophet side by side with his divine Master, as if all three were equal. At once, we are told, the proposal was rebuked in a marked manner.\emdash A cloud covered Moses and Elijah, and they were no more seen.\emdash A voice at the same time came forth from the cloud, repeating the solemn words, made use of at our Lord's baptism, "This is my beloved Son, in whom I am well pleased: hear ye Him." That voice was meant to teach Peter, that there was one there far greater than Moses or Elijah. Moses was a faithful servant of God. Elijah was a bold witness for the truth. But Christ was far above either one or the other. He was the Savior to whom law and prophets were continually pointing. He was the true Prophet, whom all were commanded to hear. (\ul Deu_18:15\ulnone .) Moses and Elijah were great men in their day. But Peter and his companions were to remember, that in nature, dignity, and office, they were far below Christ.\emdash He was the true sun: they were the planets depending daily on His light.\emdash He was the root: they were the branches.\emdash He was the Master: they were the servants.\emdash Their goodness was all derived: His was original and His own.\emdash Let them honor Moses and the prophets, as holy men. But if they would be saved, they must take Christ alone for their Master, and glory only in Him. "Hear ye Him." \par Let us see in these words a striking lesson to the whole Church of Christ. There is a constant tendency in human nature to "hear man." Bishops, priests, deacons, popes, cardinals, councils, presbyterian preachers, and independent ministers, are continually exalted to a place which God never intended them to fill, and made practically to usurp the honor of Christ. Against this tendency let us all watch, and be on our guard. Let these solemn words of the vision ever ring in our ears, "Hear ye Christ." \par \pard The best of men are only men at their very best. Patriarchs, prophets, and apostles,\emdash martyrs, fathers, reformers, puritans,\emdash all, all are sinners, who need a Savior,\emdash holy, useful, honorable in their place,\emdash but sinners after all. They must never be allowed to stand between us and Christ. He alone is "the Son, in whom the Father is well pleased." He alone is sealed and appointed to give the bread of life. He alone has the keys in His hands, "God over all, blessed for ever." Let us take heed that we hear His voice, and follow Him. Let us value all religious teaching just in proportion as it leads us to Jesus. The sum and substance of saving religion is to "hear Christ."\cf0\f1\fs23 \par } '4  A( {\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 HESE\fs24 verses contain one of the most remarkable events in our Lord's earthly ministry,\emdash the event commonly called the transfiguration. The order in which it is record Lord's great miracles. He heals a young man lunatic and possessed with a devil. \par The first thing we see in these verses is \i a lively emblem of the awful influence sometimes exercised by Satan over the young.\b \b0\i0 We are told of a certain man's son, who was "lunatic and sore vexed." We are told of the evil spirit pressing him on to the destruction of body and soul. "Oft-times he falleth into the fire, and oft into the water." It was one of those cases of Satanic possession, which, however common in our Lord's times, in our own day is rarely seen. But we can easily imagine that, when they did occur, they must have been peculiarly distressing to the relations of the afflicted. It is painful enough to see the bodies of those we love racked by disease. How much more painful must it have been to see body and mind completely under the influence of the devil. "Out of hell," says Bishop Hall, "there could not be greater misery." \par But we must not forget that there are many instances of Satan's spiritual dominion over young people, which are quite as painful, in their way, as the case described in this passage. There are thousands of young men who seem to have wholly given themselves up to Satan's temptations, and to be led captive at his will. They cast off all fear of God, and all respect for His commandments. They serve diverse lusts and pleasures. They run wildly into every excess of riot. They refuse to listen to the advice of parents, teachers, or ministers. They fling aside all regard for health, character, or worldly respectability. They do all that lies in their power to ruin themselves, body and soul, for time and eternity. They are willing bondslaves of Satan.\emdash Who has not seen such young men? They are to be seen in town and in country. They are to be found among rich and among poor. Surely such young men give mournful proof, that although Satan now-a-days seldom has possession of man's body, he still exercises a fearful dominion over some men's souls. \par Yet even about such young men as these, be it remembered, we must never despair. We must call to mind the almighty power of our Lord Jesus Christ. Bad as this boy's case was, of whom we read in these verses, he was "cured from the very hour" that he was brought to Christ! Parents, and teachers, and ministers should go on praying for young men, even at their worst. Hard as their hearts seem now, they may yet be softened. Desperate as their wickedness now appears, they may yet be healed. They may yet repent, and be converted, like John Newton, and their last state prove better than their first. Who can tell? Let it be a settled principle with us, when we read our Lord's miracles, never to despair of the conversion of any soul. \par In the second place, we see in these verses \i a striking example of the weakening effect of unbelief\i0 . The disciples anxiously inquired of our Lord, when they saw the devil yielding to his power, "Why could not we cast him out?" They received an answer full of the deepest instruction,\emdash "because of your unbelief." Would they know the secret of their own sad failure in the hour of need? It was want of faith. \par Let us ponder this point well, and learn wisdom. Faith is the key to success in the Christian warfare. Unbelief is the sure road to defeat. Once let our faith languish and decay, and all our graces will languish with it. Courage, patience, long-suffering, and hope, will soon wither and dwindle away. Faith is the root on which they all depend. The same Israelites who at one time went through the Red Sea in triumph, at another time shrunk from danger, like cowards, when they reached the borders of the promised land. Their God was the same who had brought them out of the land of Egypt. Their leader was that same Moses who had wrought so many wonders before their eyes. But their faith was not the same. They gave way to shameful doubts of God's love and power. "They could not enter in because of unbelief." (\ul Heb_3:19\ulnone .) \par In the last place, we see in these verses \i that Satan's kingdom is not to be pulled down without diligence and pains\i0 .\b \b0 This seems to be the lesson of the verse which concludes the passage we are now considering: "This kind goeth not out but by prayer and fasting." A gentle rebuke to the disciples appears to be implied in the words. Perhaps they had been too much lifted up by past successes. Perhaps they had been less careful in the use of means in their Master's absence, than they were under their Master's eye. At any rate they receive a plain hint from our Lord, that the warfare against Satan must never be lightly carried on. They are warned that no victories are to be won easily over the prince of this world. Without fervent prayer, and diligent self-mortification, they would often meet with failure and defeat. \par The lesson here laid down is one of deep importance. "I would," says Bullinger, "that this part of the Gospel pleased us as much as those parts which concede liberty." We are all apt to contract a habit of doing religious acts in a thoughtless, perfunctory way. Like Israel, puffed up with the fall of Jericho, we are ready to say to ourselves, "The men of Ai are but few;" (\ul Jos_7:3\ulnone .) "there is no need to put forth all our strength." Like Israel, we often learn by bitter experience, that spiritual battles are not to be won without hard fighting. The ark of the Lord must never be handled irreverently. God's work must never be carelessly done. \par \pard May we all bear in mind our Lord's words to His disciples, and make a practical use of them. In the pulpit, and on the platform,\emdash in the Sunday school, and in the district,\emdash in our use of family prayers, and in reading our own Bibles,\emdash let us diligently watch our own spirit. Whatever we do, let us "do it with our might." (\ul Ecc_9:10\ulnone .) It is a fatal mistake to underrate our foes. Greater is He that is for us than he that is against us,\emdash but, for all that, he that is against us is not to be despised. He is the prince of this world. He is a strong man armed, keeping his house, who will not "go out," and part with his goods without a struggle. We wrestle not against flesh and blood, but against principalities and powers. We have need to take the whole armor of God, and not only to take it, but to use it too. We may be very sure that those who win most victories over the world, the flesh, and the devil, are those who pray most in private, and "keep under their bodies, and bring them into subjection." (\ul 1Co_9:27\ulnone .)\cf0\f1\fs23 \par } **46 Y({\rtf1\ansi\ansicpg1252\deff0\deflang1033{\font(5 A({\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 W\fs16 E\fs24 read in this passage another of ourtbl{\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 HESE\fs24 verses contain a circumstance in our Lord's history, which is not recorded by any of the evangelists excepting Matthew. A remarkable miracle is worked in order to provide payment of the tribute-money, required for the service of the temple. There are three striking points in the narrative, which deserve attentive observation. \par Let us observe, in the first place, \i our Lord's perfect knowledge of everything that is said and done in this world\i0 . We are told that those who "received tribute-money came to Peter and said, "Doth not your Master pay tribute? He saith, Yes." It was evident that our Lord was not present, when the question was asked and the answer given. And yet no sooner did Peter come into the house than our Lord asked him, "What thinkest thou, Simon? of whom do the kings of the earth take custom or tribute?" He showed that He was as well acquainted with the conversation, as if He had been listening or standing by. \par There is something unspeakably solemn in the thought that the Lord Jesus knows all things. There is an eye that sees all our daily conduct. There is an ear that hears all our daily words. All things are naked and opened unto the eyes of Him, with whom we have to do. Concealment is impossible. Hypocrisy is useless. We may deceive ministers. We may impose upon our relations and neighbors. But the Lord sees us through and through. We cannot deceive Christ. \par We ought to endeavor to make practical use of this truth. We should strive to live as in the Lord's sight, and, like Abraham, to "walk before him." (\ul Gen_17:1\ulnone .) Let it be our daily aim to say nothing we would not like Christ to hear, and to do nothing we would not like Christ to see. Let us measure every difficult question as to right and wrong by one simple test, "How would I behave, if Jesus was standing by my side?" Such a standard is not extravagant and absurd. It is a standard that interferes with no duty or relation of life. It interferes with nothing but sin. Happy is he that tries to realize his Lord's presence, and to do all and say all as unto Christ. \par Let us observe, in the next place, \i our Lord's almighty power over all creation\i0 . He makes a fish his pay-master. He makes a dumb creature bring the tribute-money to meet the collector's demand. Well says Jerome, "I know not which to admire most here, our Lord's foreknowledge or His greatness." \par We see here a literal fulfillment of the Psalmist's words, "Thou madest him to have dominion over the works of thine hands; thou hast put all things under his feet;\emdash the fowl of the air and the fish of the sea, and whatsoever passeth through the paths of the seas." (\ul Psa_8:6-8\ulnone .) \par Here is one among many proofs of the majesty and greatness of our Lord Jesus Christ. He only who first created, could at His will command the obedience of all His creatures. "By him were all things created.\emdash By Him all things consist." (\ul Col_1:16-18\ulnone .) The believer who goes forth to do Christ's work among the heathen, may safely commit himself to his Master's keeping. He serves one who has all power, even over the beasts of the earth. How wonderful the thought, that such an Almighty Lord should condescend to be crucified for our salvation! How comfortable the thought that when He comes again the second time, He will gloriously manifest His power over all created things to the whole world: "The wolf and the lamb shall feed together, and the lion shall eat straw like the bullock: and dust shall be the serpent's meat." (\ul Isa_65:25\ulnone .) \par In the last place, let us observe, in these verses, \i our Lord's willingness to make concessions, rather than give offense\i0 . He might justly have claimed exemption from the payment of this tribute-money. He, who was Son of God, might fairly have been excused from paying for the maintenance of His Father's house. He, who was "greater than the temple," might have shown good cause for declining to contribute to the support of the temple. But our Lord does not do so. He claims no exemption. He desires Peter to pay the money demanded. At the same time He declares His reasons. It was to be done, "lest we should offend them." "A miracle is worked," says Bishop Hall, "rather than offend even a tax-collector." \par Our Lord's example in this case deserves attention of all who profess and call themselves Christians. There is deep wisdom in those five words, "lest we should offend them." They teach us plainly, that there are matters in which Christ's people ought to sink their own opinions, and submit to requirements which they may not thoroughly approve, rather than give offense and "hinder the Gospel of Christ." God's rights undoubtedly we ought never to give up; but we may sometimes safely give up our own. It may sound very fine and seem very heroic to be always standing out tenaciously for our \i rights\i0 . But it may well be doubted, with such a passage as this, whether such tenacity is always wise, and shows the mind of Christ. There are occasions, when it shows more grace in a Christian to submit than to resist. \par Let us remember this passage as \i citizens and subjects\i0 . We may not like all the political measures of our rulers. We may disapprove of some of the taxes they impose. But the grand question after all is, Will it do any good to the cause of religion to resist the powers that be? Are their measures really injuring our souls? If not, let us hold our peace, "lest we should offend them." "A Christian," says Bullinger, "never ought to disturb the public peace for things of mere temporary importance." \par Let us remember this passage as \i members of a church\i0 . We may not like every jot and tittle of the forms and ceremonies used in our communion. We may not think that those who rule us in spiritual matters are always wise. But after all, Are the points on which we are dissatisfied really of vital importance? Is any great truth of the Gospel at stake? If not, let us be quiet, "lest we should offend them." \par Let us remember this passage as \i members of society\i0 . There may be usages and customs in the circle where our lot is cast, which to us, as Christians, are tiresome, useless, and unprofitable. But are they matters of principle? Do they injure our souls? Will it do any good to the cause of religion, if we refuse to comply with them? If not, let us patiently submit, "lest we should offend them." \par \pard Well would it be for the church and the world, if these five words of our Lord had been more studied, pondered, and used! Who can tell the damage that has been done to the cause of the Gospel, by morbid scrupulosity, and conscientiousness, falsely so called! May we all remember the example of the great apostle of the Gentiles;\emdash "we suffer all things, lest we should hinder the Gospel of Christ." (\ul 1Co_9:12\ulnone .)\cf0\f1\fs23 \par }\pard\sb100\sa100\qj\cf1\f0\fs24 T\fs16 HE\fs24 first thing that we are taught in these verses, is \i the necessity of conversion, and of conversion manifested by childlike humility\i0 . The disciples came to our Lord with the question, "Who is the greatest in the kingdom of heaven?" They spoke as men half-enlightened, and full of carnal expectations. They received an answer well calculated to awaken them from their day-dream,\emdash an answer containing a truth which lies at the very foundation of Christianity,\emdash "except ye be converted, and become as little children, ye shall not enter into the Kingdom of Heaven." \par Let these words sink down deeply into our hearts. Without conversion there is no salvation. We all need an entire change of nature. Of ourselves we have neither faith, nor fear, nor love towards God. "We must be born again." Of ourselves we are utterly unfit for dwelling in God's presence. Heaven would be no heaven to us if we were not converted. It is true of all ranks, classes, and orders of mankind. All are born in sin and children of wrath, and all, without exception, need to be born again and made new creatures. A new heart must be given to us, and a new spirit put within us. Old things must pass away, and all things must become new. It is a good thing to be baptized into the Christian Church, and use Christian means of grace. But after all, "are we converted?" \par Would we know whether we are really converted? Would we know the test by which we must try ourselves? The surest mark of true conversion is humility. If we have really received the Holy Ghost, we shall show it by a meek and childlike spirit. Like children, we shall think humbly of our own strength and wisdom, and be very dependent on our Father in heaven. Like children, we shall not seek great things in this world; and having food and raiment and a Father's love, we shall be content. Truly this is a heart-searching test! It exposes the unsoundness of many a so-called conversion. It is easy to be a convert from one party to another party, from one sect to another sect, from one set of opinions to another set of opinions. Such conversions save no one's soul. What we all want is a conversion from pride to humility,\emdash from high thoughts of ourselves to lowly thoughts of ourselves,\emdash from self-conceit to self-abasement,\emdash from the mind of the Pharisee to the mind of the Publican.\emdash A conversion of this kind we must experience, if we hope to be saved. These are the conversions that are wrought by the Holy Ghost. \par The next thing that we are taught in these verses, is \i the great sin of putting stumbling blocks in the way of believers\i0 . The words of the Lord Jesus on this subject are peculiarly solemn. "Woe unto the world because of offenses!\emdash Woe to that man by whom the offense cometh." \par We put offences or stumbling blocks in the way of men's souls, whenever we do anything to keep them back from Christ,\emdash or to turn them out of the way of salvation,\emdash or to disgust them with true religion. We may do it directly by persecuting, ridiculing, opposing, or dissuading them from decided service of Christ. We may do it indirectly by living a life inconsistent with our religious profession, and by making Christianity loathsome and distasteful by our own conduct. Whenever we do anything of the kind, it is clear, from our Lord's words, that we commit a great sin. \par There is something very fearful in the doctrine here laid down. It ought to stir up within us great searchings of heart. It is not enough that we wish to do good in this world. Are we quite sure that we are not doing harm?\emdash We may not openly persecute Christ's servants. But are there none that we are injuring by our ways and our example? It is awful to think of the amount of harm that can be done by one inconsistent professor of religion. He gives a handle to the infidel. He supplies the worldly man with an excuse for remaining undecided. He checks the inquirer after salvation. He discourages the saints. He is, in short, a living sermon on behalf of the devil. The last day alone will reveal the wholesale ruin of souls, that "offenses" have occasioned in the Church of Christ. One of Nathan's charges against David was, "thou hast given great occasion to the enemies of the LORD to blaspheme." (\ul 2Sa_12:14\ulnone .) \par The next thing that we are taught in these verses, is \i the reality of future punishment after death\i0 . Two strong expressions are used by our Lord on this point. He speaks of being "cast into everlasting fire." He speaks of being "cast into hell fire." \par The meaning of these words is clear and unmistakable. There is a place of unspeakable misery in the world to come, to which all who die impenitent and unbelieving, must ultimately be consigned. There is revealed in Scripture a "fiery indignation," which sooner or later will devour all God's adversaries. (\ul Heb_10:27\ulnone .) The same sure word which holds out a heaven to all who repent and are converted, declares plainly that there will be a hell for all the ungodly. \par Let no man deceive us with vain words upon this awful subject. Men have arisen in these latter days, who profess to deny the eternity of future punishment, and repeat the devil's old argument, that we "shall not surely die." (\ul Gen_3:4\ulnone .) Let none of their reasonings move us, however plausible they may sound. Let us stand fast in the old paths. The God of love and mercy, is also a God of justice. He will surely requite. The flood in Noah's day, and the burning of Sodom, were meant to show us what He will one day do. No lips have ever spoken so clearly about hell as those of Christ Himself. Hardened sinners will find out, to their cost, that there is such a thing as the "wrath of the Lamb." (\ul Rev_6:17\ulnone .) \par The last thing we are taught in these verses, is \i the value that God sets on the least and lowest of believers. \i0 "It is not the will of your Father in heaven, that one of these little ones should perish." \par \pard These words are meant for the encouragement of all true Christians, and not for little children only. The connection in which they are found with the parable of the hundred sheep and one that went astray, seems to place this beyond doubt. They are meant to show us that our Lord Jesus is a Shepherd, who cares tenderly for every soul committed to His charge. The youngest, the weakest, the sickliest of His flock is as dear to Him as the strongest. They shall never perish. None shall ever pluck them out of His hand. He will lead them gently through the wilderness of this world. He will not overdrive them a single day, lest any die. (\ul Gen_33:13\ulnone .) He will carry them through every difficulty. He will defend them against every enemy. The saying which He spoke shall be literally fulfilled: "Of them which thou gavest me I have lost none." (\ul Joh_18:9\ulnone .) With such a Savior, who need fear beginning to be a thorough Christian? With such a Shepherd, who, having once begun, need fear being cast away?\cf0\f1\fs23 \par } DD}7  m({\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 passages of God's word. It has been falsely applied to the authority of the whole visible church in matters of doctrine, and so been made an excuse for the exercise of much ecclesiastical tyranny. But the abuse of Scripture truths must not tempt us to neglect the use of them. We must not turn away altogether from any text, because some have perverted it, and made it poison. \par Let us notice in the first place, \i how admirable are the rules laid down by our Lord, for the healing of differences among brethren.\b\i0 \par \b0 If we have unhappily received any injury from a fellow-member of Christ's Church, the first step to be taken is to visit him "alone," and tell him his fault. He may have injured us unintentionally, as Abimelech did Abraham. (\ul Gen_21:26\ulnone .) His conduct may admit of explanation, like that of the tribes of Reuben, Gad, and Manasseh, when they built an altar, as they returned to their own land. (\ul Jos_22:24\ulnone .) At any rate, this friendly, faithful, straight-forward way of dealing is the most likely course to win a brother, if he is to be won. "A soft tongue breaketh the bone." (\ul Pro_25:15\ulnone .) Who can tell but he may say at once, "I was wrong,"\emdash and make ample reparation? \par If however this course of proceeding fails to produce any good effect, a second step is to be taken. We are to "take with us one or two" companions, and tell our brother of his fault in their presence and hearing. Who can tell but his conscience may be stricken, when he finds his misconduct made known, and he may be ashamed and repent? If not, we shall at all events have the testimony of witnesses, that we did all we could to bring our brother to a right mind, and that he deliberately refused, when appealed to, to make amends. \par Finally, if this second course of proceeding prove useless, we are to refer the whole matter to the Christian \i congregation \i0 of which we are members,\emdash we are to "tell it to the church." Who can tell but the heart which has been unmoved by private remonstrances, may be moved by the fear of public exposure? If not, there remains but one view to take of our brother's case,\emdash we must sorrowfully regard him as one who has shaken off all Christian principles, and will be guided by no higher motives than "a heathen man and a publican." \par The passage is a beautiful instance of the mingled wisdom and tender consideration of our Lord's teaching. What a knowledge it shows of human nature! Nothing does so much harm to the cause of religion as the quarrels of Christians. No stone should be left unturned, no trouble spared, in order to prevent their being dragged before the public.\emdash What a delicate thoughtfulness it shows for the sensitiveness of poor human nature! Many a scandalous breach would be prevented, if we were more ready to practice the rule of "between thee and him alone." Happy would it be for the Church and the world, if this portion of our Lord's teaching was more carefully studied and obeyed. Differences and divisions there will be, so long as the world stands. But how many of them would be extinguished at once, if the course recommended in these verses was tried. \par In the second place, let us observe \i what a clear argument we have in these verses for the exercise of discipline in a Christian congregation\i0 .\b \par \b0 Our Lord commands disagreements between Christians, which cannot be otherwise settled, to be referred to the decision of the church or Christian assembly to which they belong. "Tell it," he says, "to the church." It is evident from this, that he intends every congregation of professing Christians to take cognizance of the moral conduct of its members, either by the action of the whole body collectively, or of heads and elders to whom its authority may be delegated. It is evident also that He intends every congregation to have the power of excluding disobedient and refractory members from participation in its ordinances. "If he refuse," he says, "to hear the Church, let him be to thee as an heathen man and a publican." He says not a word about temporal punishment, and civil disabilities. Spiritual penalties are the only penalty He permits the Church to inflict, and when rightly inflicted, they are not to be lightly regarded. "Whatsoever ye shall bind on earth shall be bound in heaven." Such appears to be the substance of our Lord's teaching about ecclesiastical discipline. \par It is vain to deny that the whole subject is surrounded with difficulties. On no point has the influence of the world weighed so heavily on the action of Churches. On no point have Churches made so many mistakes,\emdash sometimes on the side of sleepy remissness, sometimes on the side of blind severity. No doubt the power of excommunication has been fearfully abused and perverted, and, as Quesnel says, "we ought to be more afraid of our sins than of all the excommunications in the world." Still it is impossible to deny, with such a passage as this before us, that church discipline is according to the mind of Christ, and, when wisely exercised, is calculated to promote a church's health and well-being. It can never be right that all sorts of people, however wicked and ungodly, should be allowed to come to the table of the Lord, no man letting or forbidding. It is the bounden duty of every Christian to use his influence to prevent such a state of things. A perfect communion can never be attained in this world, but purity should be the mark at which we aim. An increasingly high standard of qualification for full church-membership, will always be found one of the best evidences of a prosperous church. \par Let us observe, in the last place, \i what gracious encouragement Christ holds out to those who meet together in His name\i0 . He says, "Where two or three are gathered together in my name, there am I in the midst of them." That saying is a striking proof of our Lord's divinity. God alone can be in more places than one at the same time. \par There is comfort in these words for all who love to meet together for religious purposes. At every assembly for public worship,\emdash at every gathering for prayer and praise,\emdash at every missionary meeting,\emdash at every Bible reading, the King of kings is present,\emdash Christ Himself attends. We may be often disheartened by the small number who are present on such occasions, compared to those who meet for worldly ends. We may sometimes find it hard to bear the taunts and ridicule of an ill-natured world, which cries like the enemy of old, "What do these feeble people?" (\ul Neh_4:2\ulnone .) But we have no reason for despondency. We may boldly fall back on these words of Jesus. At all such meetings we have the company of Christ Himself. \par There is a solemn rebuke in these words for all who neglect the public worship of God, and never attend meetings for any religious purpose. They turn their backs on the society of the Lord of lords. They miss the opportunity of meeting Christ Himself. It avails nothing to say that the proceedings of religious meetings are marked by weakness and infirmity, or that as much good is got by staying at home as going to church. The words of our Lord should silence such arguments at once. Surely men are not wise when they speak contemptuously of any gathering where Christ is present. \par \pard May we all ponder these things. If we have met together with God's people for spiritual purposes in times past, let us persevere, and not be ashamed. If we have hitherto despised such meetings, let us consider our ways, and learn wisdom.\cf0\f1\fs23 \par } 8 -({\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 HESE\fs24 words of the Lord Jesus contain an expression which has been often misapplied. The command to "hear the church," has been so interpreted as to contradict other ;\red0\green0\blue0;} {\*\generator Riched20 5.40.11.2210;}\viewkind4\uc1\pard\sb100\sa100\qj\f0\fs24 I\fs16 N\fs24 \cf1\f1 these verses the Lord Jesus deals with a deeply important subject,\emdash the forgiveness of injuries. We live in a wicked world, and it is vain to expect that we can escape ill-treatment, however carefully we may behave. To know how to conduct ourselves, when we are ill-treated, is of great moment to our souls. \par In the first place,\b \b0\i the Lord Jesus lays it down as a general rule, that we ought to forgive others to the uttermost\i0 . Peter put the question, "How oft shall my brother sin against me and I forgive him? till seven times?" He received for answer, "I say not unto thee till seven times, but until seventy times seven." \par The rule here laid down must of course be interpreted with sober-minded qualification. Our Lord does not mean that offenses against the law of the land and the good order of society, are to be passed over in silence. He does not mean that we are to allow people to commit thefts, and assaults, with impunity. All that He means is, that we are to study a general spirit of mercy and forgivingness towards our brethren. We are to bear much, and to put up with much, rather than quarrel. We are to look over much, and submit to much, rather than have any strife. We are to lay aside everything like malice, strife, revenge, and retaliation. Such feelings are only fit for heathens. They are utterly unworthy of a disciple of Christ. \par What a happy world it would be if this rule of our Lord's was more known and better obeyed! How many of the miseries of mankind are occasioned by disputes, quarrels, lawsuits, and an obstinate tenacity about what men call "their rights!" How many of them might be altogether avoided, if men were more willing to forgive, and more desirous for peace! Let us never forget that a fire cannot go on burning without fuel. Just in the same way it takes two to make a quarrel. Let us each resolve by God's grace, that of these two we will never be one. Let us resolve to return good for evil, and blessing for cursing, and so melt down enmity, and change our foes into friends. (\ul Rom_12:20\ulnone .) It was a fine feature in Archbishop Cranmer's character, that if you did him an injury, he was sure to be your friend. \par In the second place, our Lord supplies us with \i two powerful motives for exercising a forgiving spirit\i0 .\b \b0 He tells us a story of a man who owed an enormous sum to his master, and had "nothing to pay." Nevertheless at the time of reckoning his master had compassion on him, and "forgave him all." He tells us that this very man, after being forgiven himself, refused to forgive a fellow-servant a trifling debt of a few pence. He actually cast him into prison, and would not abate a jot of his demand. He tells us how punishment overtook this wicked and cruel man, who, after receiving mercy, ought surely to have shown mercy to others. And finally, he concludes the parable with the impressive words, "so likewise shall my heavenly Father do unto you, if ye from your hearts forgive not every one his brother their trespasses." \par It is clear from this parable that one motive for forgiving others, ought to be the recollection that we all need forgiveness at God's hands ourselves. Day after day we are coming short in many things, "leaving undone what we ought to do, and doing what we ought not to do." Day after day we require mercy and pardon. Our neighbors' offenses against us are mere trifles, compared with our offenses against God. Surely it ill becomes poor erring creatures like us, to be extreme in marking what is done amiss by our brethren, or slow to forgive it. \par Another motive for forgiving others, ought to be the recollection of the day of judgment, and the standard by which we shall all be tried in that day. There will be no forgiveness in that day for unforgiving people. Such people would be unfit for heaven. They would not be able to value a dwelling-place to which "mercy" is the only title, and in which "mercy" is the eternal subject of song. Surely if we mean to stand at the right hand, when Jesus sits on the throne of His glory, we must learn, while we are on earth, to forgive. \par Let these truths sink down deeply into our hearts. It is a melancholy fact that there are few Christian duties so little practiced as that of forgiveness. It is sad to see how much bitterness, unmercifulness, spite, hardness, and unkindness there is among men. Yet there are few duties so strongly enforced in the New Testament Scriptures as this duty is, and few the neglect of which so clearly shuts a man out of the kingdom of God. \par Would we give proof that we are at peace with God, washed in Christ's blood, born of the Spirit, and made God's children by adoption and grace? Let us remember this passage. Like our Father in heaven, let us be forgiving. Has any man injured us? Let us this day forgive him. As Leighton says, "We ought to forgive ourselves little, and others much." \par Would we do good to the world? Would we have any influence on others, and make them see the beauty of true religion? Let us remember this passage. Men who care not for doctrines, can understand a forgiving temper. \par \pard Would we grow in grace ourselves, and become more holy in all our ways, words, and works? Let us remember this passage.\emdash Nothing so grieves the Holy Spirit, and brings spiritual darkness over the soul, as giving way to a quarrelsome and unforgiving temper. (\ul Eph_4:30-32\ulnone .)\cf0\f2\fs23 \par } s:  Y({\rtf1\ansi\ansicpg1252\deff0\deflang1033{\foB9 u(#{\rtf1\ansi\ansicpg1252\deff0\deflang1033{\fonttbl{\f0\froman\fcharset0 Times New Roman;}{\f1\froman\fprq2\fcharset0 Times New Roman;}{\f2\fnil\fcharset0 Georgia;}} {\colortblnttbl{\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 I\fs16 N\fs24 these verses we have the mind of Christ declared on two subjects of great moment. One is the relation of husband and wife. The other is the light in which we should regard little children, in the matter of their souls. \par It is difficult to overrate the importance of these two subjects. The well-being of nations, and the happiness of society, are closely connected with right views upon them. Nations are nothing but a collection of families. The good order of families depends entirely on keeping up the highest standard of respect for the marriage tie, and on the right training of children. We ought to be thankful, that on both these points, the great Head of the Church has pronounced judgment so clearly. \par With respect to marriage, our Lord teaches, that \i the union of husband and wife ought never to be broken off, except for the greatest of all causes, namely, actual unfaithfulness.\b\i0 \par \b0 In the days when our Lord was upon earth, divorces were permitted among the Jews for the most trifling and frivolous causes. The practice, though tolerated by Moses, to prevent worse evils,\emdash such as cruelty, or murder,\emdash had gradually become an enormous abuse, and no doubt led to much immorality. (\ul Mal_2:14-16\ulnone .) The remark made by our Lord's disciples shows the deplorably low state of public feeling on the subject. They said, "If the case of the man be so, it is not good to marry." They meant, of course, "if a man may not put away his wife for a slight cause at any time, he had better not marry at all." Such language from the mouths of apostles sounds strange indeed! \par Our Lord brings forward a widely different standard for the guidance of His disciples. He first founds His judgment on the original institution of marriage. He quotes the words used in the beginning of Genesis, where the creation of man, and the union of Adam and Eve, are described, as a proof that no relation should be so highly regarded as that of husband and wife. The relation of parent and child may seem very close, but there is one closer still.\emdash "A man shall leave father and mother, and cleave to His wife." He then backs up the quotation by His own solemn words, "What God hath joined together, let not man put asunder."\emdash And finally He brings in the grave charge of breaking the seventh commandment, against marriage contracted after a divorce for light and frivolous causes: "Whosoever shall put away his wife, except it be for fornication, and shall marry another, committeth adultery." \par It is clear, from the whole tenor of the passage, that the relation of marriage ought to be highly reverenced and honored among Christians. It is a relation which was instituted in Paradise, in the time of man's innocency, and is a chosen figure of the mystical union between Christ and His Church. It is a relation which nothing but death ought to terminate. It is a relation which is sure to have the greatest influence on those whom it brings together, for happiness, or for misery, for good, or for evil. Such a relation ought never to be taken in hand unadvisedly, lightly or wantonly; but soberly, discreetly, and with due consideration. It is only too true, that inconsiderate marriages are one of the most fertile causes of unhappiness, and too often, it may be feared, of sin. \par With respect to little children, we find our Lord instructing us in these verses, \i both by word and deed, both by precept and example\i0 . "Little children were brought to him, that he should put his hands on them and pray." They were evidently tender infants, too young to receive instruction, but not too young to receive benefit by prayer. The disciples seem to have thought them beneath their Master's notice, and rebuked those that brought them. But this drew forth a solemn declaration from the great Head of the Church,\emdash "Jesus said, Suffer little children, and forbid them not, to come unto me; for of such is the kingdom of heaven." \par There is something deeply interesting both in the language and action of our Lord on this occasion. We know the weakness and feebleness, both in mind and body, of a little infant. Of all creatures born into the world none is so helpless and dependent. We know who it was who here took such notice of infants, and found time, in His busy ministry among grown up men and women, to "put his hands on them and pray." It was the eternal Son of God, the great High Priest, the King of kings, by whom all things consist, "the brightness of the Father's glory, and the express image of His person." What an instructive picture the whole transaction places before our eyes! No wonder that the great majority of the Church of Christ have always seen in this passage, a strong, though indirect, argument in favor of infant baptism. \par Let us learn from these verses, that the Lord Jesus cares tenderly for the souls of little children. It is probable that Satan specially hates them. It is certain that Jesus specially loves them. Young as they are, they are not beneath his thoughts, and attention. That mighty heart of his has room for the babe in its cradle, as well as for the king on his throne. He regards each one as possessing within its little body an undying principle, that will outlive the Pyramids of Egypt, and see sun and moon quenched at the last day. With such a passage as this before us, we may surely hope well about the salvation of all who die in infancy. "Of such is the kingdom of heaven." \par \pard Finally, let us draw from these verses encouragement to attempt great things in the religious instruction of children. Let us begin from their very earliest years to deal with them as having souls to be lost, or saved, and strive to bring them to Christ. Let us make them acquainted with the Bible, as soon as they can understand anything. Let us pray with them, and pray for them, and teach them to pray for themselves. We may rest assured that Jesus looks with pleasure on such endeavors, and is ready to bless them. We may rest assured that such endeavors are not in vain. The seed sown in infancy, is often found after many days. Happy is that church whose infant members are cared for as much as the oldest communicants! The blessing of Him that was crucified will surely be on that church! He put His hands on little children. He prayed for them.\cf0\f1\fs23 \par }between our Lord and an individual, it deserves special attention. Salvation is an individual business. Every one who wishes to be saved, must have private personal dealings with Christ about his own soul. \par We see, for one thing, from the case of this young man, \i that a person may have desires after salvation, and yet not be saved\i0 . Here is one who in a day of abounding unbelief comes of his own accord to Christ. He comes not to have a sickness healed. He comes not to plead about a child. He comes about his own soul. He opens the conference with the frank question, "Good Master, what good thing shall I do, that I may have eternal life?" Surely we might have thought, "this is a promising case: this is no prejudiced ruler or Pharisee: this is a hopeful inquirer." Yet by and bye this very young man "goes away sorrowful;"\emdash and we never read a word to show that he was converted! \par We must never forget that good feelings alone in religion are not the grace of God. We may know the truth intellectually. We may often feel pricked in conscience. We may have religious affections awakened within us, have many anxieties about our souls, and shed many tears. But all this is not conversion. It is not the genuine, saving work of the Holy Ghost. \par Unhappily this is not all that must be said on this point. Not only are good feelings alone not grace, but they are even positively dangerous, if we content ourselves with them, and do not \i act \i0 as well as \i feel\i0 . It is a profound remark of that mighty master on moral questions, Bishop Butler, that passive impressions often repeated, gradually lose all their power. Actions often repeated produce a habit in man's mind. Feelings often indulged in, without leading to corresponding actions, will finally exercise no influence at all. \par Let us apply this lesson to our own state. Perhaps we know what it is to feel religious fears, wishes, and desires. Let us beware that we do not rest in them. Let us never be satisfied till we have the witness of the Spirit in our hearts, that we are actually born again and new creatures. Let us never rest till we know that we have really repented, and laid hold on the hope set before us in the Gospel. It is good to feel. But it is far better to be converted. \par We see, for another thing, from this young man's case, \i that an unconverted person is often profoundly ignorant on spiritual subjects\i0 . Our Lord refers this inquirer to the eternal standard of right and wrong, the moral law. Seeing that he speaks so boldly about "doing," he tries him by a command well calculated to draw out the real state of his heart, "If thou wilt enter into life, keep the commandments." He even repeats to him the second table of the law.\emdash And at once the young man confidently replies, "All these have I kept from my youth up: what lack I yet?" So utterly ignorant is he of the spirituality of God's statutes, that he never doubts that he has perfectly fulfilled them. He seems thoroughly unaware that the commandments apply to the thoughts and words, as well as to the deeds, and that if God were to enter into judgment with him, he could "not answer Him one of a thousand"! (\ul Job_9:3\ulnone .) How dark must his mind have been as to the nature of God's law! How low must his ideas have been as to the holiness which God requires! \par It is a melancholy fact, that ignorance like that of this young man is only too common in the Church of Christ. There are thousands of baptized people, who know no more of the leading doctrines of Christianity than the veriest heathen. Tens of thousands fill churches and chapels weekly, who are utterly in the dark as to the full extent of man's sinfulness. They cling obstinately to the old notion, that in some sort or other their own doings can save them,\emdash and when ministers visit them on their death-beds, they prove as blind as if they had never heard truth at all. So true is it, that the "natural man receiveth not the things of the Spirit of God, for they are foolishness to him." (\ul 1Co_2:14\ulnone .) \par We see, in the last place, from this young man's case, \i that one idol cherished in the heart may ruin a soul for ever\i0 . Our Lord, who knew what was in man, at last shows His inquirer his besetting sin. The same searching voice which said to the Samaritan woman, "Go, call thy husband," (\ul Joh_4:16\ulnone ,) says to the young man, "Go, sell that thou hast, and give to the poor." At once the weak point in his character is detected. It turns out that, with all his wishes and desires after eternal life, there was one thing he loved better than his soul, and that was his money. He cannot stand the test. He is weighed in the balance and found wanting. And the history ends with the melancholy words, "He went away sorrowful, for he had great possessions." \par We have in this history one more proof of the truth, "The love of money is the root of all evil." (\ul 1Ti_6:10\ulnone .) We must place this young man in our memories by the side of Judas, Ananias and Sapphira, and learn to beware of covetousness. Alas! it is a rock on which thousands are continually making shipwreck. There is hardly a minister of the Gospel who could not point to many in his congregation, who, humanly speaking, are "not far from the kingdom of God." But they never seem to make progress. They wish. They feel. They mean. They hope. But there they stick fast! And why? Because they are fond of money. \par \pard Let us prove our own selves, as we leave the passage. Let us see how it touches our own souls. Are we honest and sincere in our professed desire to be true Christians? Have we given up all our idols? Is there no secret sin that we are silently clinging to, and refusing to give up? Is there no thing or person that we are privately loving more than Christ and our souls? These are questions that ought to be answered. The true explanation of the unsatisfactory state of many hearers of the Gospel, is spiritual idolatry. John might well say, "Keep yourselves from idols." (\ul 1Jo_5:21\ulnone .)\cf0\f1\fs23 \par } ooZ; %({\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 HESE\fs24 verses detail a conversation between our Lord Jesus Christ and a young man, who came to Him to inquire about the way to eternal life. Like every conversation recorded in the Gospels, 2\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 that we learn in these verses, is \i the immense danger which riches bring on the souls of those that possess them\i0 .\b \b0 The Lord Jesus declares, that "A rich man shall hardly enter into the Kingdom of Heaven." He goes even further. He uses a proverbial saying to strengthen His assertion: "It is easier for a camel to go through the eye of a needle, than for a rich man to enter into the kingdom of God." \par Few of our Lord's sayings sound more startling than this. Few run more counter to the opinions and prejudices of mankind. Few are so little believed. Yet this saying is true, and worthy of all acceptation. Riches, which all desire to obtain,\emdash riches, for which men labor and toil, and become gray before their time,\emdash riches are a most perilous possession. They often inflict great injury on the soul. They lead men into many temptations. They engross men's thoughts and affections. They bind heavy burdens on the heart, and make the way to heaven even more difficult than it naturally is. \par Let us beware of the love of money. It is possible to use it well, and do good with it. But for one who makes a right use of money, there are thousands who make a wrong use of it, and do harm both to themselves and others. Let the worldly man, if he will, make an idol of money, and count him happiest who has most of it. But let the Christian, who professes to have "treasure in heaven," set his face like a flint against the spirit of the world in this matter. Let him not worship gold. He is not the best man in God's eyes who has most money, but he who has most grace. \par Let us pray daily for rich men's souls. They are not to be envied. They are deeply to be pitied. They carry heavy weights in the Christian course. They are of all men the least likely "so to run as to obtain." (\ul 1Co_9:24\ulnone .) Their prosperity in this world is often their destruction in the world to come. Well may the Litany of the Church of England contain the words, "In all time of our wealth, good Lord, deliver us." \par The second thing that we learn in this passage, is \i the almighty power of God's grace in the soul. \i0 The disciples were amazed, when they heard our Lord's language about rich men. It was language so subversive of all their notions about the advantages of wealth, that they cried out with surprise, "Who then can be saved?" They drew from our Lord a gracious answer, "With men this is impossible: but with God all things are possible." \par The Holy Ghost can incline even the richest of men to seek treasure in heaven. He can dispose even kings to cast their crowns at the feet of Jesus, and count all things but loss for the sake of the kingdom of God. Proof upon proof of this is given to us in the Bible. Abraham was very rich, yet he was the father of the faithful. Moses might have been a prince or king in Egypt, but he forsook all his brilliant prospects for the sake of Him who is invisible. Job was the wealthiest man in the east, yet he was a chosen servant of God. David, Jehoshaphat, Josiah, Hezekiah, were all wealthy monarchs, but they loved God's favor more than their earthly greatness. They all show us that "nothing is too hard for the Lord," and that faith can grow even in the most unlikely soil. \par Let us hold fast this doctrine, and never let it go. No man's place or circumstances shut him out from the kingdom of God. Let us never despair of any one's salvation. No doubt rich people require special grace, and are exposed to special temptations. But the Lord God of Abraham, and Moses, and Job, and David is not changed. He who saved them in spite of their riches, can save others also. When He works, who shall let it? (\ul Isa_43:13\ulnone .) \par The last thing that we learn in these verses, is \i the immense encouragement the Gospel offers to those who give up everything for Christ's sake\i0 . We are told that Peter asked our Lord what he and the other apostles, who had forsaken their little all for His sake, should receive in return. He obtained a most gracious reply. A full recompense shall be made to all who make sacrifices for Christ's sake: they "shall receive an hundred fold, and shall inherit everlasting life." \par There is something very cheering in this promise. Few in the present day, excepting converts among the heathen, are ever required to forsake homes, relations, and lands, on account of their religion. Yet there are few true Christians, who have not much to go through, in one way or another, if they are really faithful to their Lord. The offense of the cross is not yet ceased. Laughter, ridicule, mockery, and family-persecution, are often the portion of an English believer. The favor of the world is often forfeited,\emdash places and situations are often periled, by a conscientious adherence to the demands of the Gospel of Christ. All who are exposed to trials of this kind may take comfort in the promise of these verses. Jesus foresaw their need, and intended these words to be their consolation. \par \pard We may rest assured that no man shall ever be a real loser by following Christ. The believer may seem to suffer loss for a time, when he first begins the life of a decided Christian. He may be much cast down by the afflictions that are brought upon him on account of his religion. But let him rest assured that he will never find himself a loser in the long run. Christ can raise up friends for us who shall more than compensate for those we lose. Christ can open hearts and homes to us, far more warm and hospitable than those that are closed against us. Above all, Christ can give us peace of conscience, inward joy, bright hopes, and happy feelings, which shall far outweigh every pleasant earthly thing that we have cast away for His sake. He has pledged His royal word that it shall be so. None ever found that word fail. Let us trust it, and not be afraid.\cf0\f1\fs23 \par } 9g9> }({\rtf1\ansi\ansicpg1252\deff0\deflang1033{\fonttbl{\f0\froman\fprq2\fcharset0 Times New !=  5({\rtf1\ansi\ansicpg1252\deff0\deflang1033{\fonttbl{\f0\froman\fprq2\fcharset0 Times New Roman;}{\f1\fnil\fcharset0 Georgia;}} {\colortbl ;\red0\green0\blue0;} {\*\generb< 5({\rtf1\ansi\ansicpg1252\deff0\deflang1033{\fonttbl{\f0\froman\fprq ator Riched20 5.40.11.2210;}\viewkind4\uc1\pard\sb100\sa100\qj\cf1\f0\fs24 T\fs16 HERE\fs24 are undeniable difficulties in the parable contained in these verses. The key to the right explanation of them must be sought in the passage which concludes the last chapter. \i There \i0 we find the apostle Peter asking our Lord a remarkable question:\emdash "we have forsaken all and followed thee; what shall we have therefore?" \i There \i0 we find Jesus giving a remarkable answer. He makes a special promise to  Peter and his fellow disciples:\emdash "they should one day sit on twelve thrones, judging the twelve tribes of Israel." He makes a general promise to all who suffer loss for His sake:\emdash "they should receive and hundred-fold, and inherit everlasting life." \par Now we must bear in mind that Peter was a Jew. Like most Jews, he had probably been brought up in much ignorance as to God's purposes respecting the salvation of the Gentiles. In fact we know from the Acts, that it required a vision from heav en to take that ignorance away. (\ul Act_10:28\ulnone .)\emdash Furthermore we must bear in mind, that Peter and his fellow-disciples were weak in faith and knowledge. They were probably apt to attach a great importance to their own sacrifices for Christ's sake, and inclined to self-righteousness and self-conceit.\emdash Both these points our Lord knew well. He therefore speaks this parable for the special benefit of Peter and his companions. He read their hearts. He saw what spiritual medicine those hear ts required, and supplied it without delay. In a word, He checked their rising pride, and taught them humility. \par In expounding this parable, we need not inquire closely into the meaning of the "penny," the "market-place," the "steward," or the "hours." Such inquiries often darken counsel by words without knowledge. Well says Calovius, "the theology of parables is not argumentative." The hint of Chrysostom deserves notice. He says, "It is not right to search curiously, and word by word, into all thing s in a parable; but when we have learned the object for which it was composed, to reap this, and not to busy ourselves about anything further." Two main lessons appear to stand out on the face of the parable, and to embrace the general scope of its meaning. Let us content ourselves with these two. \par We learn, in the first place, that in\b\i \b0 the calling of nations to the professed knowledge of Himself, God exercises free, sovereign, and unconditional grace\i0 . He calls the families of the earth into the visible church at His own time, and in His own way. \par We see this truth wonderfully brought out in the history of God's dealings with the world. We see the children of Israel called and chosen to be God's people in the very beginning of "the day." We see some of the Gentiles called at a later period, by the preaching of the apostles. We see others being called in the present age, by the labors of missionaries. We see others, like the millions of Chinese and Hindoos, still "standing idle, because no man hath hired them."\emdash And why is all this? We cannot tell. We only know that God loves to hide pride from churches, and to take away all occasion of boasting. He will never allow the older branches of His church to look contemptuously on the younger. His Gospel holds out pardon and peace with God through Christ to the heathen of our own times, as fully as it did to Paul. The converted inhabitants of Tinnevely and New Zealand shall be as fully admitted to heaven as the holiest patriarch who died 3500 years ago. The old wall between Jews and Gentiles is removed. There is nothing to prevent the believing heathen being "a fellow-heir and partaker of the same hope" with the believing Israelite. The Gentiles converted at "the eleventh hour" of the world, shall be as really and truly heirs of glory as the Jews. They shall sit down with Abraham, and Isaac, and Jacob in the kingdom of heaven, while many of the children of the kingdom are for ever cast out. "The last shall indeed be first." \par We learn, in the second place, that in \i the saving of individuals, as well as in the calling of nations, God acts as a sovereign, and gives no account of His matters\i0 .\b \b0 He has mercy on whom He will have mercy, and that too at His own time. (\ul Rom_9:15\ulnone .) \par This is a truth which we see illustrated on every side in the church of Christ, as a matter of experience. We see one man called to repentance and faith in the beginning of his days, like Timothy, and laboring in the Lord's vineyard for forty or fifty years. We see another man called "at the eleventh hour," like the thief on the cross, and plucked like a brand out of the fire,\emdash one day a hard impenitent sinner, and the next day in paradise. And yet the whole tenor of the Gospel leads us to believe that both these men are equally forgiven before God. Both are equally washed in Christ's blood, and clothed in Christ's righteousness. Both are equally justified, both accepted, and both will be found at Christ's right hand in the last day. \par There can be no doubt that this doctrine sounds strange to the ignorant and inexperienced Christian. It confounds the pride of human nature. It leaves the self-righteous no room to boast. It is a leveling, humbling doctrine, and gives occasion to many a murmur. But it is impossible to reject it, unless we reject the whole Bible. True faith in Christ, though it be but a day old, justifies a man before God as completely as the faith of him who has followed Christ for fifty years. The righteousness in which Timothy will stand at the day of judgment, is the same as that of the penitent thief. Both will be saved by grace alone. Both will owe all to Christ.\emdash We may not like this. But it is the doctrine of this parable, and not of this parable only, but of the whole New Testament. Happy is he who can receive the doctrine with humility! Well says Bishop Hall, "If some have cause to magnify God's bounty, none have cause to complain." \par Before we leave this parable, let us arm our minds with some necessary cautions. It is a portion of Scripture that is frequently perverted and misapplied. Men have often drawn from it, not milk, but poison. \par Let us beware of supposing, from anything in this parable, that salvation is in the slightest degree to be obtained by works. To suppose this is to overthrow the whole teaching of the Bible. Whatever a believer receives in the next world, is a matter of grace, and not of debt. God is never a debtor to us, in any sense whatever. When we have done all, we are unprofitable servants. (\ul Luk_17:10\ulnone .) \par Let us beware of supposing, from this parable, that the distinction between Jews and Gentiles is entirely done away by the Gospel. To suppose this is to contradict many plain prophecies, both of the Old Testament and New. In the matter of justification, there is no distinction between the believing Jew and the Greek. Yet Israel is still a special people, and not "numbered among the nations." God has many purposes concerning the Jews, which are yet to be fulfilled. \par Let us beware of supposing, from this parable, that all saved souls will have the same degree of glory. To suppose this, is to contradict many plain texts of Scripture. The title of all believers no doubt is the same,\emdash the righteousness of Christ. But all will not have the same place in heaven. "Every man shall receive his own reward, according to his own labor." (\ul 1Co_3:8\ulnone .) \par \pard Finally, let us beware of supposing from this parable, that it is safe for any one to put off repentance till the end of his days. To suppose this is a most dangerous delusion. The longer men refuse to obey Christ's voice, the less likely they are to be saved. "Now is the accepted time: now is the day of salvation." (\ul 2Co_6:2\ulnone .) Few are ever saved on their death-beds. One thief on the cross was saved, that none should despair; but only one, that none should presume. A false confidence in those words, "the eleventh hour," has ruined thousands of souls.\cf0\f1\fs23 \par }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 we should notice in these verses, is \i the clear announcement which the Lord Jesus Christ makes of His own approaching death\i0 . For the third time we find Him telling His disciples the astounding truth, that He, their wonder-working Master, must soon suffer and die. \par The Lord Jesus knew from the beginning, all that was before Him. The treachery of Judas Iscariot,\emdash the fierce persecution of chief-priests and scribes,\emdash the unjust judgment,\emdash the delivery to Pontius Pilate,\emdash the mocking,\emdash the scourging,\emdash the crown of thorns,\emdash the cross,\emdash the hanging between two malefactors,\emdash the nails,\emdash the spear,\emdash all, all were spread before His mind like a picture. \par How great an aggravation of suffering fore-knowledge is, those know well who have lived in the prospect of some fearful surgical operation. Yet none of these things moved our Lord. He says, "I was not rebellious, neither turned away back. I gave my back to the smiters, and my cheeks to them that plucked off the hair: I hid not my face from shame and spitting." (\ul Isa_50:5-6\ulnone .) He saw Calvary in the distance all His life through, and yet walked calmly up to it, without turning to the right hand or to the left. Surely there never was sorrow like unto His sorrow, or love like His love. \par The Lord Jesus was a voluntary sufferer. When He died on the cross, it was not because He had not power to prevent it. He suffered intentionally, deliberately, and of His own free-will. (\ul Joh_10:18\ulnone .) He knew that without shedding of His blood there could be no remission of man's sin. He knew that He was the Lamb of God, who must die to take away the sin of the world. He knew that His death was the appointed sacrifice, which must be offered up to make reconciliation for iniquity. Knowing all this, He went willingly to the cross. His heart was set on finishing the mighty work He came into the world to do. He was well aware that all hinged on His own death, and that, without that death, His miracles and preaching would have done comparatively nothing for the world. No wonder that He thrice pressed on the attention of His disciples that He "must needs" die. Blessed and happy are they who know the real meaning and importance of the sufferings of Christ! \par The next thing that we should notice in these verses, \i is the mixture of ignorance and faith that may be found, even in true-hearted Christians\i0 .\b \b0 We see the mother of James and John coming to our Lord with her two sons, and preferring on their behalf a strange petition. She asks that they "may sit, one on His right hand, and the other on His left in His kingdom." She seems to have forgotten all He had just been saying about His suffering. Her eager mind can think of nothing but His glory. His plain warnings about the crucifixion, appear to have been thrown away on her sons. Their thoughts were full of nothing but His throne, and the day of His power. There was much of faith in their request, but there was much more of infirmity. There was something to be commended, in that they could see in Jesus of Nazareth a coming king. But there was also much to blame, in that they did not remember that He was to be crucified before He could reign. Truly the flesh lusteth against the spirit in all God's children, and Luther well remarks, "the flesh e ver seeks to be glorified before it is crucified." \par There are many Christians, who are very like this woman and her sons. They see in part, and know in part, the things of God. They have faith enough to follow Christ. They have knowledge enough to hate sin, and come out from the world. And yet there are many truths of Christianity, of which they are deplorably ignorant. They talk ignorantly, they act ignorantly, and commit many sad mistakes. Their acquaintance with the Bible is very scanty. Their ins!ight into their own hearts is very small.\emdash But we must learn from these verses to deal gently with such people, because the Lord has received them. We must not set them down as graceless and godless, because of their ignorance. We must remember that true faith may lie at the bottom of their hearts, though there is much rubbish at the top. We must reflect that the sons of Zebedee, whose knowledge was at one time so imperfect, became at a later period pillars of the Church of Christ. Just so a believe"r may begin his course in much darkness, and yet prove finally a man mighty in the Scriptures, and a worthy follower of James and John. \par The last thing that we should notice in these verses, \i is the solemn reproof which our Lord gives to the ignorant request of the mother of Zebedee's children and her two sons.\i0 He says to them, "Ye know not what ye ask." They had asked to share in their Master's reward, but they had not considered that they must first be partakers in their Master's sufferings. #(\ul 1Pe_4:13\ulnone .) They had forgotten that those who would stand with Christ in glory, must drink of His cup, and be baptized with His baptism. They did not see that those who carry the cross, and those alone, shall receive the crown. Well might our Lord say, "Ye know not what ye ask." \par But do we never commit the same mistake that the sons of Zebedee committed? Do we never fall into their error, and make thoughtless, inconsiderate requests? Do we not often say things in prayer without "counting $the cost," and ask for things to be granted to us, without reflecting how much our supplications involve? These are heart-searching questions. It may well be feared that many of us cannot give them a satisfactory answer. \par We ask that our souls may be saved and go to heaven, when we die. It is a good request indeed. But are we prepared to take up the cross, and follow Christ? Are we willing to give up the world for His sake? Are we ready to put off the old man, and put on the new,\emdash to fight, to %labor, and to run so as to obtain? Are we ready to withstand a taunting world, and endure hardships for Christ's sake?\emdash What shall we say? If we are not so ready, our Lord might say to us also, "Ye know not what ye ask." \par We ask that God would make us holy and good. It is a good request indeed. But are we prepared to be sanctified by any process that God in His wisdom may call on us to pass through? Are we ready to be purified by affliction, weaned from the world by bereavements, drawn nearer to God by losses, sicknesses, and sorrow? Alas! these are hard questions. But if we are not, our Lord might well say to us, "Ye know not what ye ask." \par \pard Let us leave these verses with a solemn resolution to consider well what we are about, when we draw nigh to God in prayer. Let us beware of thoughtless, inconsiderate, and rash petitions. Well might Solomon say, "Be not rash with thy mouth, and let not thine heart be hasty to utter anything before God." (\ul Ecc_5:2\ulnone .)\cf0\f1\fs23 \par }' even among true disciples of Christ\i0 . What saith the Scripture? "When the ten heard" what James and John had asked, "they were moved with indignation against the two brethren." \par Pride is one of the oldest and most mischievous of sins. By it the angels fell;\emdash for "they kept not their first estate." (\ul Jud_1:6\ulnone .) Through pride Adam and Eve were seduced into eating the forbidden fruit. They were not content with their lot, and thought "they would be as Gods." From pride the saints of (God receive their greatest injuries after their conversion. Well says Hooker, "Pride is a vice, which cleaveth so fast unto the hearts of men, that if we were to strip ourselves of all faults, one by one, we should undoubtedly find it the very last and hardest to put off." It is a quaint but true saying of Bishop Hall, that "pride is the inmost coat, which we put off last, and which we put on first." \par In the second place we learn, that\b \b0 a \i life of self-denying kindness to others is the true s)ecret of greatness in the kingdom of Christ\i0 . What saith the Scripture? "Whosoever will be great among you, let him be your minister:\emdash Whosoever will be chief among you, let him be your servant." \par The standard of the world, and the standard of the Lord Jesus, are indeed widely different. They are more than different. They are flatly contradictory one to the other. Among the children of this world, he is thought the greatest man who has most land, most money, most servants, most rank, and mos*t earthly power. Among the children of God, he is reckoned the greatest who does most to promote the spiritual and temporal happiness of his fellow-creatures. True greatness consists not in receiving, but in giving,\emdash not in selfish absorption of good things, but in imparting good to others,\emdash not in being served, but in serving,\emdash not in sitting still and being ministered to, but in going about and ministering to others. The angels of God see far more beauty in the work of the Missionary, +than in the work of the Australian digger for gold. They take far more interest in the labors of men like Howard and Judson, than in the victories of generals, the political speeches of statesmen, or the council-chambers of kings. Let us remember these things. Let us beware of seeking false greatness. Let us aim at that which alone is true. We may be sure there is profound wisdom in that saying of our Lord's, "It is more blessed to give than to receive." (\ul Act_20:35\ulnone .) \par In the third place, ,we learn that \i the Lord Jesus Christ is intended to be the example of all true Christians\i0 . What saith the Scripture? We ought to serve one another, "even as the Son of Man came not to be ministered unto, but to minister." \par The Lord God has mercifully provided His people with everything necessary to their sanctification. He has given those who follow after holiness the clearest of precepts, the best of motives, and the most encouraging of promises. But this is not all. He has furthermore supplie-d them with the most perfect pattern and example, even the life of His own Son. By that life he bids us frame our own. In the steps of that life He bids us walk. (\ul 1Pe_2:21\ulnone .) It is the model after which we must strive to mold our tempers, our words, and our works, in this evil world.\emdash "Would my Master have spoken in this manner? Would my Master have behaved in this way?"\emdash These are the questions by which we ought daily to try ourselves. \par How humbling this truth is! What searchi.ngs of heart it ought to raise within us! What a loud call it is to "lay aside every weight, and the sin which most easily besets us"! What manner of persons ought they to be who profess to copy Christ! What poor unprofitable religion is that which makes a man content with talking and empty profession, while his life is unholy and unclean! Alas! those who know nothing of Christ, as an example, will find at last that He knows nothing of them as His saved people. "He that saith he abideth in Him ought himse/lf also so to walk even as he walked." (\ul 1Jo_2:6\ulnone .) \par Finally, let us learn from these verses, \i that Christ's death was an atonement for sin\i0 . What saith the Scripture? "The Son of Man came to give his life a ransom for many." \par This is the mightiest truth in the Bible. Let us take care that we grasp it firmly, and never let it go. Our Lord Jesus Christ did not die merely as a martyr, or as a splendid example of self-sacrifice and self-denial. Those who can see no more than \i that 0\i0 in His death, fall infinitely short of the truth. They lose sight of the very foundation-stone of Christianity, and miss the whole comfort of the Gospel. Christ died as a sacrifice for man's sin. He died to make reconciliation for man's iniquity. He died to purge our sins by the offering of Himself. He died to redeem us from the curse which we all deserved, and to make satisfaction to the justice of God, which must otherwise have condemned us. Never let us forget this! \par We are all by nature debto1rs. We owe to our holy Maker ten thousand talents, and are not able to pay. We cannot atone for our own transgressions, for we are weak and frail, and only adding to our debts every day. But, blessed be God! what we could not do, Christ came into the world to do for us. What we could not pay, He undertook to pay for us. To pay it He died for us upon the cross. "He offered himself to God." (\ul Heb_9:14\ulnone .) "He suffered for sin, the just for the unjust, that He might bring us to God." (\ul 1Pe_3:18\ulnone .) Once more, never let us forget this! \par \pard Let us not leave these verses without asking ourselves, where is our humility? what is our idea of true greatness? what is our example? what is our hope?\emdash Life, eternal life, depends on the answer we give to these questions. Happy is that man who is truly humble, strives to do good in his day, walks in the steps of Jesus, and rests all his hopes on the ransom paid for him by Christ's blood. Such a man is a true Christian!\cf0\f1\fs23 \par } *? E({\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 HESE\fs24 verses are few in number, but they contain lessons of great importance to all professing Christians. Let us see what they are. \par In the first place we learn, that \i there may be pride, jealousy, and love of preeminence&4the wayside near Jericho. The circumstances of the event contain several deeply interesting lessons, which all professing Christians would do well to remember. \par For one thing, let us mark \i what strong faith may sometimes be found, where it might least have been expected.\b \b0\i0 Blind as these two men were, they believed that Jesus was able to help them. They never saw any of our Lord's miracles. They knew Him only by hear-say, and not face to face. And yet, as soon as they heard that He was pass5ing by, they "cried out, saying, Have mercy on us, O Lord, thou son of David." \par Such faith may well put us to shame. With all our books of evidence, and lives of saints, and libraries of divinity, how few know anything of simple, child-like confidence in Christ's mercy and Christ's power. And even among those who are believers, the degree of faith is often strangely disproportionate to the privileges enjoyed. Many an unlearned man, who can only read his New Testament with difficulty, possesses the sp6irit of unhesitating trust in Christ's advocacy, while deeply-read divines are harassed by questionings and doubts. They who, humanly speaking, ought to be first, are often last, and the last first. \par For another thing, let us mark \i what wisdom there is in using every opportunity for getting good for our souls. \i0 These blind men sat "by the way-side." Had they not done so, they might never have been healed. Jesus never returned to Jericho, and they might never have met with Him again. \par Let us7 see, in this simple fact, the importance of diligence in the use of means of grace. Let us never neglect the house of God,\emdash never forsake the assembling of ourselves with God's people,\emdash never omit the reading of our Bibles,\emdash never let drop the practice of private prayer. These things, no doubt, will not save us without the grace of the Holy Ghost. Thousands make use of them, and remain dead in trespasses and sins. But it is just in the use of these things that souls are converted and sa8ved. They are the ways in which Jesus walks. It is they who "sit by the way-side" who are likely to be healed. Do we know the diseases of our souls? Do we feel any desire to see the great Physician? If we do, we must not wait in idleness, saying, "If I am to be saved, I shall be saved." We must arise and go to the road where Jesus walks. Who can tell but He will soon pass by for the last time? Let us sit daily by the wayside. \par For another thing, let us mark \i the value of pains and perseverance in s9eeking Christ. \i0 These blind men were "rebuked" by the multitude, that accompanied our Lord. Men told them to "hold their peace." But they were not to be silenced in this way. They felt their need of help. They cared nothing for the check which they received. "They cried the more, saying, Have mercy on us, O Lord, thou son of David." \par We have in this part of their conduct, a most important example. We are not to be deterred by opposition, or discouraged by difficulties, when we begin to seek the sa:lvation of our souls. We must "pray always, and not faint." (\ul Luk_18:1\ulnone .) We must remember the parable of the importunate widow, and of the friend who came to borrow bread at midnight. Like them we must press our petitions at the throne of grace, and say, "I will not let thee go, except thou bless me." (\ul Gen_32:26\ulnone .) Friends, relatives, and neighbors may say unkind things, and reprove our earnestness. We may meet with coldness and lack of sympathy, where we might have looked for help. ;But let none of these things move us. If we feel our diseases, and want to find Jesus, the great Physician,\emdash if we know our sins, and desire to have them pardoned,\emdash let us press on. "The violent take the kingdom by force." (\ul Mat_11:12\ulnone .) \par Finally, let us mark \i how gracious the Lord Jesus is to those who seek Him. \i0 "He stood still and called" the blind men. He kindly asked them what it was that they desired. He heard their petition, and did what they requested. He "had compaNarset0 Georgia;}} {\colortbl ;\red0\green0\blue0;} {\*\generator Riched20 5.40.11.2210;}\viewkind4\uc1\pard\sb100\sa100\qj\cf1\f0\fs24 W\fs16 E\fs24 have in these verses an account of two remarkable events in our Lord's history. In both, there was something eminently figurative and typical. Each was an emblem of spiritual things. Beneath the surface of each, lie lessons of solemn instruction. \par The first event that demands our attention, is \i our Lord's visit to the temple\i0 . He found His FatherO's house in a state which too truly shadowed forth the general condition of the whole Jewish church,\emdash everything out of order, and out of course. He found the courts of that holy building disgracefully profaned by worldly transactions. Trading, and buying, and selling, were actually going on within its walls. \i There \i0 stood dealers ready to supply the Jew who came from distant countries, with any sacrifice he wanted. \i There \i0 sat the money-changer, ready to change his foreign money for the cPurrent coin of the land. Bullocks, and sheep, and goats, and pigeons, were there exposed for sale, as if the place had been a market. The jingling of money might there be heard, as if those holy courts had been a bank or an exchange. Such were the scenes that met our Lord's eyes. He saw it all with holy indignation. "He cast out all them that sold and bought." He "overthrew the tables of the money-changers." Resistance there was none, for men knew that He was right. Objection there was none, for all felt Qthat he was only reforming a notorious abuse, which had been basely permitted for the sake of gain. Well might He sound in the ears of the astonished traders, as they fled from the temple: "It is written, My house shall be called the house of prayer; but ye have made it a den of thieves." \par Let us see in our Lord's conduct on this occasion, a striking type of what He will do when He comes again the second time. He will purify His visible church as He purified the temple. He will cleanse it from everytRhing that defiles and works iniquity, and cast every worldly professor out of its pale. He will allow no worshiper of money, or lover of gain, to have a place in that glorious temple, which He will finally exhibit before the world. May we all strive to live in the daily expectation of that coming! May we judge ourselves, that we be not be condemned, and cast out in that searching and sifting day! We should often study those words of Malachi: "Who may abide the day of His coming? and who shall stand when HSe appeareth? for He is like a refiner's fire, and like fuller's soap." (\ul Mal_3:2\ulnone .) \par The second event that demands our attention in these verses, \i is our Lord's curse upon the fruitless fig-tree\i0 .\b \b0 We are told, that being hungry He came to a fig-tree in the way, and "found nothing thereon, but leaves only, and said unto it, let no fruit grow on thee henceforward for ever. And presently the fig-tree withered away." This is an incident almost without parallel in all our Lord's miniTstry. It is almost the only occasion on which we find Him making one of His creatures suffer, in order to teach a spiritual truth. There was a heart-searching lesson in that withered fig-tree. It preaches a sermon we shall all do well to hear. \par That fig-tree, full of leaves, but barren of fruit, was a striking emblem of the Jewish church, when our Lord was upon earth. The Jewish church had everything to make an outward show. It had the temple, the priesthood, the daily service, the yearly feasts, thUe Old Testament Scriptures, the courses of the Levites, the morning and evening sacrifice. But beneath these goodly leaves, the Jewish church was utterly destitute of fruit. It had no grace, no faith, no love, no humility, no spirituality, no real holiness, no willingness to receive its Messiah. (\ul Joh_1:11\ulnone .) And hence, like the fig-tree, the Jewish church was soon to wither away. It was to be stripped of all its outward ornaments, and its members scattered over the face of the earth. Jerusalem Vwas to be destroyed. The temple was to be burned. The daily sacrifice was to be taken away. The tree was to wither away to the very ground. And so it came to pass. Never was there a type so literally fulfilled. In every wandering Jew we see a branch of the fig-tree that was cursed. \par But we may not stop here. We may find even more instruction in the event we are now considering. These things were written for our sakes, as well as for the Jews. \par Is not every fruitless branch of Christ's visible chWurch in awful danger of becoming a withered fig-tree? Beyond doubt it is. High ecclesiastical profession, without holiness among a people,\emdash overweening confidence in councils, bishops, liturgies, and ceremonies, while repentance and faith have been neglected,\emdash have ruined many a visible church in time past, and may yet ruin many more. Where are the once famous churches of Ephesus, and Sardis, and Carthage, and Hippo? They are all gone. They had leaves, but no fruit. Our Lord's curse came upon Xthem. They became withered fig-trees. The decree went forth, "Hew them down." (\ul Dan_4:23\ulnone .) Let us remember this. Let us beware of Church-pride. Let us not be high-minded, but fear. (\ul Rom_11:20\ulnone .) \par \pard Finally, is not every fruitless professor of Christianity in awful danger of becoming a withered fig-tree? There can be no doubt of it. So long as a man is content with the leaves of religion,\emdash with a name to live while he is dead, and a form of godliness without the power,\emdash so long his soul is in great peril. So long as he is satisfied with going to church or chapel, and receiving the Lord's supper, and being called a Christian, while his heart is not changed, and his sins not forsaken,\emdash so long he is daily provoking God to cut him off without remedy. Fruit, fruit,\emdash the fruit of the Spirit, is the only sure proof that we are savingly united to Christ, and in the way to heaven. May this sink down into our hearts, and never be forgotten!\cf0\f1\fs23 \par }Zs24 T\fs16 HESE\fs24 \f1 verses contain a conversation between our Lord Jesus Christ, and the chief priests and elders of the people. Those bitter enemies of all righteousness saw the sensation which the public entry into Jerusalem, and the cleansing of the temple, had produced. At once they came about our Lord like bees, and endeavored to find occasion for an accusation against Him. \par Let us observe, in the first place, \i how ready the enemies of truth are to question the authority of all who do mo[re good than themselves\i0 . The chief priests have not a word to say about our Lord's teaching. They make no charge against the lives or conduct of Himself or His followers. The point on which they fasten is his commission: "By what authority doest thou these things? and who gave thee this authority?" \par The same charge has often been made against the servants of God, when they have striven to check the progress of ecclesiastical corruption. It is the old engine by which the children of this world hav\e often labored to stop the progress of revivals and reformations. It is the weapon which was often brandished in the face of the Reformers, the Puritans, and the Methodists of the last century. It is the poisoned arrow which is often shot at city-missionaries and lay-agents in the present day. Too many care nothing for the manifest blessing of God on a man's work, so long as he is not sent forth by their own sect or party. It matters nothing to them, that some humble laborer in God's harvest can point to] numerous conversions of souls through his instrumentality. They still cry, "By what authority doest thou these things?" His success is nothing: they demand his commission. His cures are nothing: they want his diploma. Let us neither be surprised nor moved, when we hear such things. It is the old charge which was brought against Christ Himself. "There is no new thing under the sun." (\ul Ecc_1:9\ulnone .) \par Let us observe, in the second place, \i the consummate wisdom with which our Lord replied to th^e question put to Him\i0 . His enemies had asked Him for His authority for doing what He did. They doubtless intended to make His answer a handle for accusing Him. He knew the drift of their inquiry, and said, "I also will ask you one thing, which if ye tell me, I in likewise will tell you by what authority I do these things. The baptism of John, whence was it? from heaven or of men?" \par We must distinctly understand, that in this answer of our Lord's there was no evasion. To suppose this is a great mi_stake. The counter question which He asked, was in reality an answer to His enemies' inquiry. He knew they dared not deny that John the Baptist was a man sent from God. He knew that, this being granted, he needed only to remind them of John's testimony to Himself.\emdash Had not John declared him to be "the Lamb of God that taketh away the sin of the world"? Had not John pronounced Him to be the Mighty One, who was to "baptize with the Holy Ghost"?\emdash In short, our Lord's question was a home-thrust to` the conscience of His enemies. If they once conceded the divine authority of John the Baptist's mission, they must also concede the divinity of His own. If they acknowledged that John came from heaven, they must acknowledge that He Himself was the Christ. \par Let us pray that, in this difficult world, we may be supplied with the same kind of wisdom which was here displayed by our Lord. No doubt we ought to act on the injunction of Peter, "and be always ready to give a reason of the hope that is in us waith meekness and with fear." (\ul 1Pe_3:15\ulnone .) We ought to shrink from no inquiry into the principles of our holy religion, and to be ready at any time to defend and explain our practice. But for all this, we must never forget that "wisdom is profitable to direct," and that we should strive to speak wisely in defense of a good cause. The words of Solomon deserve consideration: "Answer not a fool according to his folly, lest thou be like unto him." (\ul Pro_26:4\ulnone .) \par In the last place, letb us observe in these verses, \i what immense encouragement our Lord holds out to those who repent\i0 .\b \b0 We see this strikingly brought out in the parable of the two sons. Both were told to go and work in their father's vineyard. One son, like the profligate publicans, for some time flatly refused obedience, but afterwards repented and went. The other, like the formal Pharisees, pretended willingness to go, but in reality went not. "Whether of them twain," says our Lord, "did the will of his father?"c Even his enemies were obliged to reply, "the first." \par \pard Let it be a settled principle in our Christianity, that the God and Father of our Lord Jesus Christ is infinitely willing to receive penitent sinners.\emdash It matters nothing what a man has been in time past. Does he repent, and come to Christ? Then old things are passed away, and all things are become new.\emdash It matters nothing how high and self-confident a man's profession of religion may be. Does he really give up his sins? If not, his profession is abominable in God's sight, and he himself is still under the curse.\emdash Let us take courage ourselves, if we have been great sinners hitherto. Only let us repent and believe in Christ, and there is hope. Let us encourage others to repent. Let us hold the door wide open to the very chief of sinners. Never will that word fail, "If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness." (\ul 1Jo_1:9\ulnone .)\cf0\f2\fs23 \par } tD Y(!.{\rtf1\ansi\ansicpg1252\deff0\deflang1033{\fonttbl{\f0\froman\fcharset0 Times New Roman;}{\f1\fnil\fcharset0 Georgia;}} {\colortbl ;\redeC ( {\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\fYf0\green0\blue0;} {\*\generator Riched20 5.40.11.2210;}\viewkind4\uc1\pard\sb100\sa100\qj\cf1\f0\fs24 T\fs16 HE\fs24 parable contained in these verses was spoken with special reference to the Jews. They are the husbandmen here described. Their sins are set before us here as in a picture. Of this there can be no doubt. It is written, that "He spake of them." \par But we must not flatter ourselves that this parable contains nothing for the Gentiles. There are lessons laid down for us, as well as for the Jgew. Let us see what they are. \par We see, in the first place, \i what distinguishing privileges God is pleased to bestow on some nations\i0 .\b \par \b0 He chose Israel to be a peculiar people to Himself. He separated them from the other nations of the earth, and bestowed on them countless blessings. He gave them revelations of Himself, while all the rest of the earth was in darkness. He gave them the law, and the covenants, and the oracles of God, while all the world beside was let alone. In short, Ghod dealt with the Jews as a man deals with a piece of land which he fences out and cultivates, while all the fields around are left untilled and waste. The vineyard of the Lord was the house of Israel. (\ul Isa_5:7\ulnone .) \par And have we no privileges? Beyond doubt we have many. We have the Bible, and liberty for every one to read it. We have the Gospel, and permission to every one to hear it. We have spiritual mercies in abundance, of which five hundred millions of our fellow men know nothing at alli. How thankful we ought to be! The poorest man in England may say every morning, "There are five hundred millions of immortal souls worse off than I am. Who am I, that I should differ? Bless the LORD, O my soul." \par We see, in the next place, \i what a bad use nations sometimes make of their privileges.\b\i0 \par \b0 When the Lord separated the Jews from other people, He had a right to expect that they would serve Him, and obey His laws. When a man has taken pains with a vineyard, he has a right to ejxpect fruit. But Israel rendered not a due return for all God's mercies. They mingled with the heathen, and learned their works. They hardened themselves in sin and unbelief. They turned aside after idols. They kept not God's ordinances. They despised God's temple. They refused to listen to His prophets. They ill-used those whom he sent to call them to repentance. And finally they brought their wickedness to a height, by killing the Son of God Himself, even Christ the Lord. \par And what are we doing ourkselves with our privileges? Truly that is a serious question, and one that ought to make us think. It may well be feared, that we are not, as a nation, living up to our light, or walking worthy of our many mercies. Must we not confess with shame, that millions amongst us seem utterly without God in the world? Must we not acknowledge, that in many a town, and in many a village, Christ seems hardly to have any disciple, and the Bible seems hardly to be believed? It is vain to shut our eyes to these facts. Tlhe fruit that the Lord receives from His vineyard in Great Britain, compared with what it ought to be, is disgracefully small. It may well be doubted whether we are not as provoking to Him as the Jews. \par We see, in the next place, \i what an awful reckoning God sometimes has with nations and churches, which make a bad use of their privileges.\b\i0 \par \b0 A time came when the longsuffering of God towards the Jews had an end. Forty years after our Lord's death, the cup of their iniquity was at lengtmh full, and they received a heavy chastisement for their many sins. Their holy city, Jerusalem, was destroyed. Their temple was burned. They themselves were scattered over the face of the earth. "The kingdom of God was taken from them, and given to a nation bringing forth the fruits thereof." \par And will the same thing ever happen to us? Will the judgments of God ever come down on this nation of England, because of her unfruitfulness under so many mercies? Who can tell? We may well cry with the prophetn, "Lord God, thou knowest." We only know that judgments have come on many a church and nation in the last 1800 years. The kingdom of God has been taken from the African churches. The Mohometan power has overwhelmed most of the churches of the East. At all events it becomes all believers to intercede much on behalf of our country. Nothing offends God so much as neglect of privileges. Much has been given to us, and much will be required. \par We see, in the last place, \i the power of conscience even in wiocked men\i0 .\b \par \b0 The chief priests and elders at last discovered that our Lord's parable was specially meant for themselves. The point of its closing words was too sharp to be escaped. "They perceived that he spake of them." \par \pard There are many hearers of the Gospel in every congregation, who are exactly in the condition of these unhappy men. They know that what they hear Sunday after Sunday is all true. They know that they are wrong themselves, and that every sermon condemns them. But they have neither will nor courage to acknowledge this. They are too proud and too fond of the world to confess their past mistakes, and to take up the cross and follow Christ. Let us all beware of this awful state of mind. The last day will prove that there was more going on in the consciences of hearers than was at all known to preachers. Thousands and ten thousands will be found, like the chief priests, to have been convicted by their own conscience, and yet to have died unconverted.\cf0\f1\fs23 \par }qhing lessons for all among whom the Gospel is preached. It is a spiritual picture which speaks to us this day, if we have an ear to hear. The remark of Olshausen is wise and true, "parables are like many-sided precious stones, cut so as to cast luster in more than one direction." \par Let us observe, in the first place, that \i the salvation of the Gospel is compared to a marriage feast\i0 . The Lord Jesus tells us that "a certain king made a marriage for his son." \par There is in the Gospel a completer provision for all the wants of man's soul. There is a supply of everything that can be required to relieve spiritual hunger and spiritual thirst. Pardon, peace with God, lively hope in this world, glory in the world to come, are set before us in rich abundance. It is "a feast of fat things." All this provision is owing to the love of the Son of God, Jesus Christ our Lord. He offers to take us into union with Himself,\emdash to restore us to the family of God as dear children,\emdash to clothe us with Hiss own righteousness,\emdash to give us a place in His kingdom, and to present us faultless before His Father's throne at the last day. The Gospel, in short, is an offer of food to the hungry,\emdash joy to the mourner,\emdash a home to the outcast,\emdash a loving friend to the lost. It is glad tidings. God offers, through His dear Son, to be at one with sinful man. Let us not forget this: "Herein is love, not that we loved God, but that He loved us, and sent His Son to be the propitiation for our sins." (t\ul 1Jo_4:10\ulnone .) \par Let us observe, in the second place, that \i the invitations of the Gospel are wide, full, broad, and unlimited\i0 . The Lord Jesus tells us in the parable, that the king's servants said to those who were bidden, "all things are ready: come unto the marriage." \par There is nothing wanting on God's part for the salvation of sinners' souls. No one will ever be able to say at last that it was God's fault, if he is not saved. The Father is ready to love and receive. The Son is rueady to pardon and cleanse guilt away. The Spirit is ready to sanctify and renew. Angels are ready to rejoice over the returning sinner. Grace is ready to assist him. The Bible is ready to instruct him. Heaven is ready to be his everlasting home. One thing only is needful, and that is, the sinner must be ready and willing himself. Let this also never be forgotten. Let us not quibble and split hairs upon the point. God will be found clear of the blood of all lost souls. The Gospel always speaks of sinners vas \i responsible \i0 and accountable beings. The Gospel places an open door before all mankind. No one is excluded from the range of its offers. Though efficient only to believers, those offers are sufficient for all the world. Though few enter the strait gate, all are invited to come in. \par Let us observe, in the third place, that \i the salvation of the Gospel is rejected by many to whom it is offered\i0 . The Lord Jesus tells us, that those whom the king's servants bade to the wedding, "made light wof it, and went their way." \par There are thousands of hearers of the Gospel who derive from it no benefit whatever. They listen to it Sunday after Sunday, and year after year, and do not believe to the saving of the soul. They feel no special need of the Gospel. They see no special beauty in it. They do not perhaps hate it, or oppose it, or scoff at it, but they do not receive it into their hearts. They like other things far better. Their money,\emdash their land,\emdash their business,\emdash or thexir pleasures, are all far more interesting subjects to them than their souls.\emdash It is an awful state of mind to be in, but awfully common. Let us search our own hearts, and take heed that it is not our own. Open sin may kill its thousands; but indifference and neglect of the Gospel kill their tens of thousands. Multitudes will find themselves in hell, not so much because they openly broke the ten commandments, as because they made light of the truth. Christ died for them on the cross, but they neglecyted Him. \par Let us observe, in the last place, that \i all false professors of religion will be detected, exposed, and eternally condemned at the last day\i0 .\b \b0 The Lord Jesus tells us, that when the wedding was at last furnished with guests, the king came in to see them, and "saw a man which had not on a wedding-garment." He asked him how he came in there without one, and he received no reply. And he then commanded the servants to "bind him hand and foot and take him away." \par There will alwazys be some false professors in the Church of Christ, as long as the world stands. In this parable, as Quesnel says, "One single castaway represents all the rest." It is impossible to read the hearts of men. Deceivers and hypocrites will never be entirely excluded from the ranks of those who call themselves Christians. So long as a man professes subjection to the Gospel, and lives an outwardly correct life, we dare not say positively that he is not clothed in the righteousness of Christ. But there will be {no deception at the last day. The unerring eye of God will discern who are His own people, and who are not. Nothing but true faith shall abide the fire of His judgment. All spurious Christianity shall be weighed in the balance and found wanting. None but true believers shall sit down at the marriage supper of the Lamb. It shall avail the hypocrite nothing that he has been a loud talker about religion, and had the reputation of being an eminent Christian among men. His triumphing shall be but for a moment.| He shall be stripped of all his borrowed plumage, and stand naked and shivering before the bar of God, speechless, self-condemned, hopeless, and helpless. He shall be cast into outer darkness with shame, and reap according as he has sown. Well may our Lord say, "there shall be weeping and gnashing of teeth." \par \pard Let us learn wisdom from the solemn pictures of this parable, and give diligence to make our calling and election sure. We ourselves are among those to whom the word is spoken, "All things are ready, come to the marriage." Let us see that we refuse not him that speaketh. Let us not sleep as others do, but watch and be sober. Time hastens on. The King will soon come in to see the guests. Have we or have we not got on the wedding garment? Have we put on Christ? That is the grand question that arises out of this parable. May we never rest till we can give a satisfactory answer! May those heart-searching words daily ring in our ears, "Many are called, but few are chosen"!\cf0\f1\fs23 \par } jj[E  )({\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 parable related in these verses is one of very wide signification. In its first application it unquestionably points to the Jews. But we may not confine it to them. It contains heart-searcp\sa100\qj\cf1\f0\fs24 W\fs16 E\fs24 see in this passage the first of a series of subtle attacks, which were made on our Lord during the last days of His earthly ministry. His deadly foes, the Pharisees, saw the influence which He was obtaining, both by His miracles and by His preaching. They were determined by some means to silence Him, or put Him to death. They therefore endeavored to "entangle him in his talk." They sent forth "their disciples with the Herodians," to try Him with a hard question. They wished to entice Him into saying something which might serve as a handle for an accusation against Him. Their scheme, we are told in these verses, entirely failed. They took nothing by their movement, and retreated in confusion. \par The first thing which demands our attention in these verses, is \i the flattering language with which our Lord was accosted by His enemies\i0 . "Master," they said, "we know that thou art true, and teachest the way of God in truth, neither carest thou for any man; for thou regardest not the person of men." How well these Pharisees and Herodians talked! What smooth and honeyed words were these! They thought, no doubt, that by good words and fair speeches they would throw our Lord off His guard. It might truly be said of them, "the words of his mouth were smoother than butter, but war was in his heart: his words were softer than oil, yet were they drawn swords." (\ul Psa_55:21\ulnone .) \par It becomes all professing Christians to be much on their guard against flattery. We mistake greatly if we suppose that persecution and hard usage are the only weapons in Satan's armory. That crafty foe has other engines for doing us mischief, which he knows well how to work. He knows how to poison souls by the world's seductive kindness, when he cannot frighten them by the fiery dart and the sword. Let us not be ignorant of his devices. By peace he destroys many. \par We are only too apt to forget this truth. We overlook the many examples which God has given us in Scripture for our learning. What brought about the ruin of Samson? Not the armies of the Philistines, but the pretended love of a Philistine woman.\emdash What led to Solomon's backsliding? Not the strength of outward enemies, but the blandishment of his numerous wives.\emdash What was the cause of king Hezekiah's greatest mistake? Not the sword of Sennacherib, or the threats of Rab-shakeh, but the flattery of the Babylonian ambassadors.\emdash Let us remember these things, and be on our guard. Peace often ruins nations more than war. Sweet things occasion far more sicknesses than bitter. The sun makes the traveler cast off his protective garments far sooner than the north wind. Let us beware of the flatterer. Satan is never so dangerous as when he appears as an angel of light. The world is never so dangerous to the Christian as when it smiles. When Judas betrayed his Lord, it was with a kiss. The believer that is proof against the world's frown does well. But he that is proof against its flattery does better. \par \pard The second thing that demands our attention in these verses, is the \i marvelous wisdom of the reply which our Lord made to His enemies\i0 . The Pharisees and Herodians asked whether it was lawful to give tribute to C\cf0\'e6\cf1 sar or not. They doubtless thought, that they had put a question which our Lord could not answer without giving them an advantage.\emdash Had He simply replied that it was \i lawful \i0 to pay tribute, they would have denounced Him to the people as one who dishonored the privileges of Israel, and considered the children of Abraham no longer free, but subjects to a foreign power.\emdash Had He, on the other hand, replied that it was \i not lawful \i0 to pay tribute, they would have denounced Him to the Romans as a mover of sedition, and a rebel against C\cf0\'e6\cf1 sar, who refused to pay his taxes.\emdash But our Lord's conduct completely baffled them. He demanded to see the tribute-money. He asks them whose head is on that coin. They reply, C\cf0\'e6\cf1 sar's. They acknowledge that C\cf0\'e6\cf1 sar has some authority over them, by using money bearing his image and superscription, since he that coins the current money is ruler of the land where that money is current. And at once they receive an irresistibly conclusive answer to their question,\emdash "Render to C\cf0\'e6\cf1 sar the things which are C\cf0\'e6\cf1 sar's, and unto God the things which are God's." \par \pard\sb100\sa100\qj The principle laid down in these well-known words is one of deep importance. There is one obedience owing by every Christian to the civil government under which he lives, in all matters which are temporal, and not purely spiritual. He may not approve of every requirement of that civil government. But he must submit to the laws of the commonwealth, so long as those laws are unrepealed. He must "render unto C\cf0\'e6\cf1 sar the things that are C\cf0\'e6\cf1 sar's."\emdash There is another obedience which the Christian owes to the God of the Bible in all matters which are purely spiritual. No temporal loss, no civil disability, no displeasure of the powers that be, must ever tempt him to do things which the Scripture plainly forbids. His position may be very trying. He may have to suffer much for his conscience sake. But he must never fly in the face of unmistakable requirements of Scripture. If C\cf0\'e6\cf1 sar coins a new Gospel, he is not to be obeyed. We must "render to God the things that are God's." \par \pard The subject unquestionably is one of great difficulty and delicacy. It is certain that the church must not swallow up the state. It is no less certain that the state must not swallow up the church. On no point, perhaps, have conscientious men been so much tried. On no point have good men disagreed so much, as in solving the problem, "where the things of C\cf0\'e6\cf1 sar end, and the things of God begin." The civil power, on the one side, has often encroached terribly on the rights of conscience,\emdash as the English puritans found to their cost in the unhappy times of the Stewarts. The spiritual power, on the other side, has often pushed its claims to an extravagant extent, so as to take C\cf0\'e6\cf1 sar's scepter out of his hands,\emdash as it did when the church of Rome trampled on our own English king John. In order to have a right judgment in all questions of this kind, every true Christian should constantly pray for wisdom from above. The man whose eye is single, and who daily seeks for grace, and practical common sense, will never be allowed greatly to err.\cf0\f1\fs23 \par } -EI  }( {\rtf1\ansi\ansicpg1252\deff0\deflang1033{\fonttbl{\f0\fvH ](".{\rtf1\ansi\ansicpg1252\deff0\deflang1033{\fonttbl{\f0\froman\fprq2\fcharsetvG ](!{\rtf1\ansi\ansicpg1252\deff0\deflang1033{\foF !({\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~nttbl{\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\fs24 passage describes a conversation between our Lord Jesus Christ and the Sadducees. These unhappy men, who said that there was "no resurrection," attempted, like the Pharisees and Herodians, to perplex our Lord with hard questions. Like them, they hoped "to entangle Him in His talk," and to injure His reputation among the people. Like them, they were completely baffled. \par Let us observe, in the first place, that \i absurd skeptical objections to Bible truths are ancient things\i0 . The Sadducees wished to show the absurdity of the doctrine of the resurrection and the life to come. They therefore came to our Lord with a story which was probably invented for the occasion. They told him that a certain woman had married seven brothers in succession, who had all died and left no children. They then asked "whose wife" this woman would be in the next world, when all rose again. The object of the question was plain and transparent. They meant, in reality, to bring the whole doctrine of a resurrection into contempt, They meant to insinuate, that there must needs be confusion, and strife, and unseemly disorder, if, after death, men and women were to live again. \par It must never surprise us, if we meet with like objections against the doctrines of Scripture, and especially against those doctrines which concern another world. There never probably will be wanting "unreasonable men," who will "intrude" into things unseen, and make imaginary difficulties their excuse for unbelief. \i Supposed cases\i0 are one of the favorite strongholds in which an unbelieving mind loves to entrench itself. Such a mind will often set up a shadow of its own imagining, and fight with it, as if it was a truth. Such a mind will often refuse to look at the overwhelming mass of plain evidence by which Christianity is supported, and will fasten down on some one single difficulty, which it fancies is unanswerable. The talk and arguments of people of this character should never shake our faith for a moment. For one thing, we should remember that there must needs be deep and dark things in a religion which comes from God, and that a child may put questions which the greatest philosopher cannot answer.\emdash For another thing, we should remember, that there are countless truths in the Bible, which are clear, and unmistakable. Let us first attend to them, believe them, and obey them. So doing, we need not doubt that many a thing now unintelligible to us will yet be made plain. So doing, we may be sure that "what we know not now we shall know hereafter." \par Let us observe, in the second place, what a \i remarkable text our Lord brings forward, in proof of the reality of a life to come\i0 . He places before the Sadducees the words which God spake to Moses in the bush: "I am the God of Abraham, and the God of Isaac, and the God of Jacob." (\ul Exo_3:6\ulnone .) He adds the comment, "God is not the God of the dead, but of the living." At the time when Moses heard these words, Abraham, Isaac, and Jacob had been dead and buried many years. Two centuries had passed away since Jacob, the last of the three, was carried to his tomb. And yet God spoke of them as being still His people, and of Himself as being still their God. He said not, "I \i was \i0 their God," but "I \i am\i0 ." \par Perhaps we are not often tempted to doubt the truth of a resurrection, and a life to come. But, unhappily, it is easy to hold truths theoretically, and yet not realize them practically. There are few of us who would not find it good to meditate on the mighty verity which our Lord here unfolds, and to give it a prominent place in our thoughts. Let us settle it in our minds, that the dead are in one sense still alive. From our eyes they have passed away, and their place knows them no more. But in the eyes of God they live, and will one day come forth from their graves to receive an everlasting sentence. There is no such thing as annihilation. The idea is a miserable delusion. The sun, moon, and stars,\emdash the solid mountains, and deep sea, will one day come to nothing. But the weakest babe of the poorest man shall live for evermore, in another world. May we never forget this! Happy is he who can say from his heart the words of the Nicene Creed, "I look for the resurrection of the dead, and the life of the world to come." \par Let us observe, in the last place, \i the account which our Lord gives of the state of men and women after the resurrection. \i0 He silences the fancied objections of the Sadducees, by showing that they entirely mistook the true character of the resurrection state. They took it for granted that it must needs be a gross, carnal existence, like that of mankind upon earth. Our Lord tells them that in the next world we may have a real material body, and yet a body of very different constitution, and different necessities, from that which we have now. He speaks only of the saved, be it remembered. He omits all mention of the lost. He says, "In the resurrection they neither marry nor are given in marriage, but are as the angels of God in heaven." \par We know but little of the life to come in heaven. Perhaps our clearest ideas of it are drawn from considering what it will not be, rather than what it will be. It is a state in which we shall hunger no more, nor thirst any more. Sickness, pain, and disease, will not be known. Wasting, old age, and death will have no place. Marriages, births, and a constant succession of inhabitants, will no more be needed. They who are once admitted into heaven shall dwell there for evermore.\emdash And, to pass from negatives to positives, one thing we are told plainly,\emdash we shall be "as the angels of God." Like them, we shall serve God perfectly, unhesitatingly, and unweariedly. Like them, we shall ever be in God's presence. Like them, we shall ever delight to do His will. Like them, we shall give all glory to the Lamb. These are deep things. But they are all true. \par \pard Are we ready for this life? Should we enjoy it, if admitted to take part in it? Is the company of God, and the service of God pleasant to us now? Is the occupation of angels one in which we should delight? These are solemn questions. Our hearts must be heavenly on earth, while we live, if we hope to go to heaven when we rise again in another world. (\ul Col_3:1-4\ulnone .)\cf0\f1\fs23 \par }0 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 I\fs16 N\fs24 the beginning of this passage we find our Lord replying to the question of a certain lawyer, who asked him which was "the greatest commandment of the law?" That question was asked in no friendly spirit. But we have reason to be thankful that it was asked at all. It drew from our Lord an answer full of precious instruction. Thus we see how good may come out of evil. \par Let us mark \i what an admirable summary these verses contain of our duty towards God and our neighbor\i0 .\b \b0 Jesus says, "Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind." He says again, "Thou shalt love thy neighbor as thyself." And He adds, "On these two commandments hang all the law and the prophets." \par How simple are these two rules, and yet how comprehensive! How soon the words are repeated, and yet how much they contain! How humbling and condemning they are! How much they prove our daily need of mercy and the precious blood of atonement! Happy would it be for the world, if these rules were more known and more practiced! \par Love is the grand secret of true obedience to God. When we feel towards Him as children feel towards a dear father, we shall delight to do His will. We shall not find His commandments grievous, and work for Him like slaves under fear of the lash. We shall take pleasure in trying to keep His laws, and mourn when we transgress them. None work so well as they who work for love. The fear of punishment, or the desire of reward, are principles of far less power. They do the will of God best, who do it from the heart. Would we train children right? Let us teach them to love God. \par Love is the grand secret of right behavior towards our fellow men. He who loves his neighbor will scorn to do him any willful injury, either in person, property, or character.\emdash But he will not rest there. He will desire in every way to do him good. He will strive to promote his comfort and happiness in every way. He will endeavor to lighten his sorrows, and increase his joys. When a man loves us, we feel confidence in him. We know that he will never intentionally do us harm, and that in every time of need he will be our friend. Would we teach children to behave aright towards others? Let us teach them to love everybody as themselves, and do to others as they would have others do to them. \par But how shall we obtain this love towards God? It is no natural feeling. We are born in sin, and, as sinners, are afraid of God. How then can we love Him? We can never really love Him till we are at peace with Him through Christ. When we feel our sins forgiven, and ourselves reconciled to our holy Maker, then, and not till then, we shall love Him and have the spirit of adoption. Faith in Christ is the true spring of love to God. They love most who feel most forgiven. "We love him because he first loved us." (\ul 1Jo_4:19\ulnone .) \par And how shall we obtain this love towards our neighbor? This is also no natural feeling. We are born selfish, hateful, and hating one another. (\ul Tit_3:3\ulnone .) We shall never love our fellow man aright till our hearts are changed by the Holy Ghost. We must be born again. We must put off the old man, and put on the new, and receive the mind that was in Christ Jesus. Then, and not till then, our cold hearts will know true God-like love towards all. "The fruit of the Spirit is love." (\ul Gal_5:22\ulnone .) \par Let these things sink down into our hearts. There is much vague talk in these latter days about love and charity. Men profess to admire them and desire to see them increased, and yet hate the principles which alone can produce them. Let us stand fast in the old paths. We cannot have fruits and flowers without roots. We cannot have love to God and man without faith in Christ, and without regeneration. The way to spread true love in the world, is to teach the atonement of Christ, and the work of the Holy Ghost. \par The concluding portion of the passage, contains\b \b0\i a question put to the Pharisees by our Lord\i0 . After answering with perfect wisdom the inquiries of His adversaries, He at last asks them, "What think ye of Christ? Whose Son is He?" They reply at once, "the son of David." He then asks them to explain, why David in the book of Psalms calls Him Lord. (\ul Psa_110:1\ulnone .) "If David then call him Lord, how is he his son?" At once His enemies were put to silence. "No man was able to answer him a word." The Scribes and Pharisees no doubt were familiar with the Psalm He quoted, but they could not explain its application. It could only be explained by conceding the pre-existence and divinity of the Messiah. This the Pharisees would not concede. Their only idea of Messiah was, that He was to be a man like one of themselves. Their ignorance of the Scriptures, of which they pretended to know more than others, and their low, carnal view of the true nature of Christ, were thus exposed at one and the same time. Well may Matthew say, by the Holy Ghost, "From that day forth durst no man ask him any more questions"! \par Let us not leave these verses without making a practical use of our Lord's solemn question, "What think ye of Christ?" What do we think of His person, and His offices? What do we think of His life, and what of His death for us on the cross? What do we think of His resurrection, ascension, and intercession at the right hand of God? Have we tasted that He is gracious? Have we laid hold on Him by faith? Have we found by experience that He is precious to our souls? Can we truly say He is my Redeemer, and my Savior, my Shepherd, and my Friend? \par \pard These are serious inquiries. May we never rest till we can give a satisfactory answer to them. It will not profit us to read about Christ, if we are not joined to Him by living faith. Once more then let us test our religion by this question; "What think ye of Christ?"\cf0\f1\fs23 \par }roman\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 W\fs16 E\fs24 are now beginning a chapter which in one respect is the most remarkable in the four Gospels. It contains the last words which the Lord Jesus ever spoke within the walls of the temple. Those last words consist of a withering exposure of the Scribes and Pharisees, and a sharp rebuke of their doctrines and practices. Knowing full well that His time on earth was drawing to a close, our Lord no longer keeps back his opinion of the leading teachers of the Jews. Knowing that He would soon leave His followers alone, like sheep among wolves, He warns them plainly against the false shepherds, by whom they were surrounded. \par The whole chapter is a signal example of boldness and faithfulness in denouncing error. It is a striking proof that it is possible for the most loving heart to use the language of stern reproof. Above all it is an awful evidence of the guilt of unfaithful teachers. So long as the world stands, this chapter ought to be a warning and a beacon to all ministers of religion. No sins are so sinful as theirs in the sight of Christ. \par In the twelve verses which begin the chapter, we see firstly, \i the duty of distinguishing between the office of a false teacher and his example\i0 . "The Scribes and Pharisees sat in Moses' seat." Rightly or wrongly, they occupied the position of the chief public teachers of religion among the Jews. However unworthily they filled the place of authority, their office entitled them to respect. But while their office was respected, their bad lives were not to be copied. And although their teaching was to be adhered to, so long as it was Scriptural, it was not to be observed when it contradicted the Word of God. To use the words of Brentius, "They were to be heard when they taught what Moses taught," but no longer. That such was our Lord's meaning is evident from the whole tenor of the chapter we are reading. False doctrine is there denounced as well as false practice. \par The duty here placed before us is one of great importance. There is a constant tendency in the human mind to run into extremes. If we do not regard the office of the minister with idolatrous veneration, we are apt to treat it with indecent contempt. Against both these extremes we have need to be on our guard. However much we may disapprove of a minister's practice, or dissent from his teaching, we must never forget to respect his office.\emdash We must show that we can honor the commission, whatever we may think of the officer that holds it. The example of Paul on a certain occasion is worthy of notice, "I wist not, brethren, that he was the high priest: for it is written, thou shalt not speak evil of the ruler of thy people." (\ul Act_23:5\ulnone .) \par We see secondly, in these verses, \i that inconsistency, ostentation, and love of pre-eminence, among professors of religion, are specially displeasing to Christ\i0 . As to inconsistency it is remarkable that the very first thing our Lord says of the Pharisees is, that "they say, and do not." They required from others what they did not practice themselves.\emdash As to \i ostentation\i0 , our Lord declares that they did all their works "to be seen of men." They had their phylacteries, or strips of parchment, with texts written on them, which many Jews wore on their clothes, made of an excessive size. They had the "borders," or fringes of their garments, which Moses bade Israelites to wear as a remembrance of God, made of an extravagant width. (\ul Num_15:38\ulnone .) And all this was done to attract notice, and to make people think how holy they were.\emdash As to \i love of pre-eminence\i0 , our Lord tells us that the Pharisees loved to have "the chief seats" given them in public places, and to have flattering titles addressed to them. All these things our Lord holds up to reprobation. Against all He would have us watch and pray. They are soul-ruining sins. "How can ye believe which receive honor one of another." (\ul Joh_5:44\ulnone .) Happy would it have been for the Church of Christ, if this passage had been more deeply pondered, and the spirit of it more implicitly obeyed. The Pharisees are not the only people who have imposed austerities on others, and affected a sanctity of apparel, and loved the praise of man. The annals of Church history show that only too many Christians have walked closely in their steps. May we remember this and be wise! It is perfectly possible for a baptized Englishman to be in spirit a thorough Pharisee. \par We see in the third place, from these verses, that \i Christians must never give to any man the titles and honors which are due to God alone and to His Christ. \i0 We are to "call no man Father on earth." \par The rule here laid down must be interpreted with proper Scriptural qualification. We are not forbidden to esteem ministers very highly in love for their work's sake. (\ul 1Th_5:13\ulnone .) Even Paul, one of the humblest saints, called Titus "his own son in the faith," and says to the Corinthians, "I have begotten you through the gospel." (\ul 1Co_4:15\ulnone .) But still we must be very careful that we do not insensibly give to ministers a place and an honor which do not belong to them. We must never allow them to come between ourselves and Christ. The very best are not infallible. They are not priests who can atone for us. They are not mediators who can undertake to manage our soul's affairs with God. They are men of like passions with ourselves, needing the same cleansing blood, and the same renewing Spirit, set apart to a high and holy calling, but still after all only men. Let us never forget these things. Such cautions are always useful. Human nature would always rather lean on a visible minister, than an invisible Christ. \par \pard We see in the last place, that \i there is no grace which should distinguish the Christian so much as humility\i0 . He that would be great in the eyes of Christ, must aim at a totally different mark from that of the Pharisees. His aim must be, not so much to rule as to serve the Church. Well says Baxter, "church \i greatness \i0 consisteth in being \i greatly \i0 serviceable." The desire of the Pharisee was to receive honor, and to be called "master." The desire of the Christian must be to do good, and to give himself, and all that he has to the service of others. Truly this is a high standard, but a lower one must never content us. The example of our blessed Lord, the direct command of the apostolic Epistles, both alike require us to be "clothed with humility." (\ul 1Pe_5:5\ulnone .) Let us seek that blessed grace day by day. None is so beautiful, however much despised by the world. None is such an evidence of saving faith, and true conversion to God. None is so often commended by our Lord. Of all His sayings, hardly any is so often repeated as that which concludes the passage we have now read, "He that shall humble himself shall be exalted."\cf0\f1\fs23 \par }y denounces the main errors of the Scribes and Pharisees in unsparing terms. Eight times He uses the solemn expression, "woe unto you." Seven times He calls them "hypocrites." Twice He speaks of them as "blind guides",\emdash twice as "fools and blind",\emdash once as "serpents and a generation of vipers." Let us mark that language well. It teaches a solemn lesson. It shows how utterly abominable the spirit of the Scribes and Pharisees is in God's sight, in whatever form it may be found. \par Let us glance shortly at the eight charges which our Lord brings forward, and then seek to draw from the whole passage some general instruction. \par The first "woe" in the list is directed against the systematic opposition of the Scribes and Pharisees to the progress of the Gospel. They "shut up the kingdom of heaven." They would neither go in themselves, nor suffer others to go in. They rejected the warning voice of John the Baptist. They refused to acknowledge Jesus, when He appeared among them, as the Messiah. They tried to keep back Jewish inquirers. They would not believe the Gospel themselves, and they did all in their power to prevent others believing it. This was a great sin. \par The second "woe" in the list is directed against the covetousness and self-aggrandizing spirit of the Scribes and Pharisees. They "devoured widows' houses, and for a pretense made long prayer." They imposed on the credulity of weak and unprotected women, by an affectation of great devoutness, until they were regarded as their spiritual directors. They scrupled not to abuse the influence thus unrighteously obtained, to their own temporal advantage, and in a word to make money by their religion. This again was a great sin. \par The third "woe" in the list is directed against the zeal of the Scribes and Pharisees for making partisans. They "compassed sea and land to make one proselyte." They labored incessantly to make men join their party and adopt their opinions. They did this from no desire to benefit men's souls in the least, or to bring them to God. They only did it to swell the ranks of their sect, and to increase the number of their adherents, and their own importance. Their religious zeal arose from sectarianism, and not from the love of God. This also was a great sin. \par The fourth "woe"\b \b0 in the list is directed against the doctrines of the Scribes and Pharisees about oaths. They drew subtle distinctions between one kind of oath and another. They taught the jesuitical tenet, that some oaths were binding on men, while others were not. They attached greater importance to oaths sworn "by the gold" offered to the temple, than to oaths sworn "by the temple" itself. By so doing they brought the third commandment into contempt,\emdash and by making men overrate the value of alms and oblations, advanced their own interests. This again was a great sin. \f1\fs16 [Footnote: This practice of tampering with oaths, was well known among the heathen, as a feature in the Jewish character. It is a striking fact, that Martial, the Roman poet, specially referris to it: "Ecce negas, jurasque mihi per templa Tonantis; Non credo: Jura, verpe, per Anchialum." \emdash\fs22 \fs18 M\fs16 ARTIAL IX. 94.]\f0\fs24 \par The fifth "woe" in the list is directed against the practice of the Scribes and Pharisees, to exalt trifles in religion above serious things, to put the last things first, and the first last. They made great ado about tithing "mint," and other garden herbs, as if they could not be too strict in their obedience to God's law. And yet at the same time they neglected great plain duties, such as justice, charity, and honesty. This again was a great sin. \par The sixth and seventh "woes"\b \b0 in the list possess too much in common to be divided. They are directed against a general characteristic of the religion of the Scribes. They set outward purity and decency above inward sanctification and purity of heart. They made it a religious duty to cleanse the "outside" of their cups and platters, but neglected their own inward man. They were like whitened sepulchers, clean and beautiful externally, but within full of all corruption. "Even so they outwardly appeared righteous, but within were full of hypocrisy and iniquity." This also was a great sin. \par The last "woe"\b \b0 in the list is directed against the affected veneration of the Scribes and Pharisees for the memory of dead saints. They built the "tombs of the prophets," and garnished "the sepulchers of the righteous." And yet their own lives proved that they were of one mind with those who "killed the prophets." Their own conduct was a daily evidence that they liked dead saints better than living ones. The very men that pretended to honor dead prophets, could see no beauty in a living Christ. This also was a great sin. \f1\fs16 [Footnote: A passage from the Berlenberger Bible on this subject is sufficiently striking to deserve insertion. "Ask in Moses's times, who were the good people, they will be Abraham, Isaac, and Jacob, but not Moses,\emdash he should be stoned. Ask in Samuel's times, who were the good people, they will be Moses and Joshua, but not Samuel. Ask in the times of Christ, who were such, they will be all the former prophets with Samuel, but not Christ and His Apostles. The Latin proverbs "mortui non mordent," and "sit divus, dummodo non vivus," are both illustrative of the same truth.]\f0\fs24 \par Such is the melancholy picture which our Lord gives of Jewish teachers. Let us turn from the contemplation of it with sorrow and humiliation. It is a fearful exhibition of the morbid anatomy of human nature. It is a picture which unhappily has been reproduced over and over again in the history of the Church of Christ. There is not a point in the character of the Scribes and Pharisees in which it might not be easily shown, that persons calling themselves Christians have often walked in their steps. \f1\fs16 [Footnote: I cannot avoid the opportunity of here expressing my firm conviction, that our Lord's sayings in this chapter are meant to bear a prophetical signification, and to apply to corruptions which He foresaw would spring up in His professing church. Beyond doubt there is a most unhappy similarity between the doctrines and practices of the Scribes and Pharisees, and many of the leading corruptions of the Church of Rome.]\f0\fs24 \par Let us learn from the whole passage how deplorable was the condition of the Jewish nation when our Lord was upon earth. When such were the teachers, what must have been the miserable darkness of the taught! Truly the iniquity of Israel had come to the full. It was high time indeed for the Sun of Righteousness to arise and the Gospel to be preached. \par Let us learn from the whole passage how abominable is hypocrisy in the sight of God. These Scribes and Pharisees are not charged with being thieves or murderers, but with being hypocrites to the very core. Whatever we are in our religion, let us resolve never to wear a cloak. Let us by all means be honest and real. \par Let us learn from the whole passage how awfully dangerous is the position of an unfaithful minister. It is bad enough to be blind ourselves. It is a thousand times worse to be a blind guide. Of all men none is so culpably wicked as an unconverted minister, and none will be judged so severely. It is a solemn saying about such an one, "He resembles an unskillful pilot: he does not perish alone." \par \pard Finally, let us beware of supposing from this passage, that the safest course in religion is to make no profession at all. This is to run into a dangerous extreme. It does not follow that there is no such thing as true profession, because some men are hypocrites. It does not follow that all money is bad, because there is much counterfeit coin. Let not hypocrisy prevent our confessing Christ, or move us from our steadfastness, if we have confessed Him. Let us press on, looking unto Jesus, and resting on Him, praying daily to be kept from error, and saying with David, "let my heart be sound in thy statutes." (\ul Psa_119:80\ulnone .)\cf0\f2\fs23 \par } .. J ( !{\rtf1\ansi\ansicpg1252\deff0\deflang1033{\fonttbl{\f0\froman\fprq2\fcharset0 Times New Roman;}{\f1\froman\fprq2\fcharset0 Georgia;}{\f2\fnil\fcharset0 Georgia;}} {\colortbl ;\red0\green0\blue0;} {\*\generator Riched20 5.40.11.2210;}\viewkind4\uc1\pard\sb100\sa100\qj\cf1\f0\fs24 W\fs16 E\fs24 have in these verses the charges of our Lord against the Jewish teachers ranged under eight heads. Standing in the midst of the temple, with a listening crowd around Him, He publicl\froman\fprq2\fcharset0 Times New Roman;}{\f1\froman\fprq2\fcharset0 Georgia;}{\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 HESE\fs24 verses form the conclusion of our Lord Jesus Christ's address, on the subject of the Scribes and Pharisees. They are the last words which He ever spoke, as a public teacher, in the hearing of the people. The characteristic tenderness and compassion of our Lord, shine forth in a striking manner at the close of His ministry. Though He left His enemies in unbelief, He shows that He loved and pitied them to the last. \par We learn, in the first place, from these verses, that \i God often takes great pains with ungodly men\i0 . He sent the Jews "prophets and wise men and scribes." He gave them repeated warnings. He sent them message after message. He did not allow them to go on sinning without rebuke. They could never say that they were not told when they did wrong. \par This is the way in which God generally deals with unconverted Christians. He does not cut them off in their sins without a call to repentance. He knocks at the door of their hearts by sicknesses and afflictions. He assails their consciences by sermons, or by the advice of friends. He summons them to consider their ways by opening the grave under their eyes, and taking away from them their idols. They often know not what it all means. They are often blind and deaf to all His gracious messages. But they will see His hand at last, though perhaps too late. They will find that "God spake once, yea twice, but they perceived it not." (\ul Job_33:14\ulnone .) They will discover that they too, like the Jews, had prophets, and wise men, and scribes, sent to them. There was a voice in every providence, "Turn ye, turn ye, why will ye die?" (\ul Eze_33:11\ulnone .) \par We learn, in the second place, from these verses, that\i God takes notice of the treatment which His messengers and ministers receive, and will one day reckon for it\i0 . The Jews, as a nation, had often given the servants of God most shameful usage. They had often dealt with them as enemies, because they told them the truth. Some they had persecuted, and some they had scourged, and some they had even killed. They thought perhaps that no account would be required of their conduct. But our Lord tells them they were mistaken. There was an eye that saw all their doings. There was a hand that registered all the innocent blood they shed, in books of everlasting remembrance. The dying words of Zacharias, who was "slain between the temple and the altar," would be found, after eight hundred and fifty years, not to have fallen to the ground.\emdash He said, as he died, "the L\fs16 ORD\fs24 look upon it and require it." (\ul 2Ch_24:22\ulnone .) \f1\fs16 [Footnote: It is remarkable that the Zacharias here spoken of, is described in Chronicles as the son of Jehoiada. Our Lord speaks of him as the sone of Barachias. This descrepancy has led some to suppose that the Zacharias here spoken of could not be the one who was murdered in the days of Joash, but an entirely different person. But there seems no sufficient reason for this supposition. By far the most satisfactory explanation appears to be, that the father of Zacharias had two names, Jehoiada and Barachias. It was not at all uncommon among the Jews to have two names. Matthew was also called Levi, and Jude Thaddeus.]\f0\fs24 Yet a few years, and there would be such an inquisition for blood at Jerusalem as the world had never seen. The holy city would be destroyed. The nation which had murdered so many prophets would itself be wasted by famine, pestilence, and the sword. And even those that escaped would be scattered to the four winds, and become, like Cain the murderer, "fugitives and vagabonds upon earth." We all know how literally these sayings were fulfilled. Well might our Lord say, "Verily all these things shall come upon this generation." \par It is good for us all to mark this lesson well. We are too apt to think that "bygones are bygones," and that things which to us are past, and done, and old, will never be raked up again. But we forget that with God "one day is as a thousand years" and that the events of a thousand years ago are as fresh in His sight, as the events of this very hour. God "requireth that which is past," and above all, God will require an account of the treatment of His saints. The blood of the primitive Christians shed by the Roman Emperors,\emdash the blood of the Vallenses and Albigenses, and the sufferers at the massacre of St. Bartholomew,\emdash the blood of the martyrs who were burned at the time of the Reformation, and of those who have been put to death by the Inquisition,\emdash all, all will yet be accounted for. It is an old saying, that "the mill-stones of God's justice grind slowly, but they grind very fine." The world will yet see that "there is a God that judgeth in the earth." (\ul Psa_58:11\ulnone .) \par Let those who persecute God's people in the present day take heed what they are doing. Let them know that all who injure, or ridicule, or mock, or slander others on account of their religion, commit a great sin. Let them know that Christ takes notice of every one who persecutes his neighbor because he is better than himself, or because he prays, reads his Bible, and thinks about his soul. He lives who said, "he that toucheth you, toucheth the apple of mine eye." (\ul Zec_2:8\ulnone .) The judgment day will prove that the King of kings will reckon with all who insult His servants. \par We learn, in the last place, from these verses,\i that those who are lost for ever, are lost through their own fault.\b \par \b0\i0 The words of our Lord Jesus Christ are very remarkable. He says, "I would have gathered thy children together,\emdash and ye would not." \par There is something peculiarly deserving of notice in this expression. It throws light on a mysterious subject, and one which is often darkened by human explanations. It shows that Christ has feelings of pity and mercy for many who are not saved, and that the grand secret of man's ruin is his want of will. Impotent as man is by nature,\emdash unable to think a good thought of himself,\emdash without power to turn himself to faith and calling upon God,\emdash he still appears to have a mighty ability to ruin his own soul. Powerless as he is to good, he is still powerful to evil. We say rightly that a man can do nothing of himself, but we must always remember that the seat of impotence is his \i will\i0 . A will to repent and believe no man can give himself, but a will to reject Christ and have his own way, every man possesses by nature, and if not saved at last, that will shall prove to have been his destruction. "Ye \i will \i0 not come to me," says Christ, "that ye might have life." (\ul Joh_5:40\ulnone .) \par \pard Let us leave the subject with the comfortable reflection, that with Christ nothing is impossible. The hardest heart can be made willing in the day of His power. Grace beyond doubt is irresistible. But never let us forget, that the Bible speaks of man as a \i responsible \i0 being, and that it says of some, "ye do always resist the Holy Ghost." (\ul Act_7:51\ulnone .) Let us understand that the ruin of those who are lost, is not because Christ was not willing to save them,\emdash nor yet because they wanted to be saved, but could not,\emdash but because they would not come to Christ. Let the ground we take up be always that of the passage we are now considering,\emdash Christ would gather men, but they \i will \i0 not to be gathered; Christ would save men, but they \i will \i0 not to be saved. Let it be a settled principle in our religion, that man's salvation, if saved, is wholly of God; and that man's ruin, if lost, is wholly of himself. The evil that is in us is all our own. The good, if we have any, is all of God. The saved in the next world will give God all the glory. The lost in the next world will find that they have destroyed themselves. (\ul Hos_13:9\ulnone .)\cf0\f2\fs23 \par } ~+L  I({\rtf1\ansi\ansicpg1252\deff0\deflang1033{\fonttbl{\f0\froman\fprq2\fcharset0 Times New Roman;}{\f1\fnil\fcharset0 Georgia;}} {\colortbl ;\red0\green0\blue0;} {\*\generaՁ:K e("'{\rtf1\ansi\ansicpg1252\deff0\deflang1033{\fonttbl{\f0tor Riched20 5.40.11.2210;}\viewkind4\uc1\pard\sb100\sa100\qj\cf1\f0\fs24 T\fs16 HESE\fs24 verses begin a chapter full of prophecy,\emdash prophecy of which a large portion is unfulfilled,\emdash prophecy which ought to be deeply interesting to all true Christians. It is a subject to which the Holy Ghost says, we "do well to take heed." (\ul 2Pe_1:19\ulnone .) \par All portions of Scripture like this, ought to be approached with deep humility, and earnest prayer for the teaching of the Spirit. On no point have good men so entirely disagreed as on the interpretation of prophecy. On no point have the prejudices of one class, the dogmatism of a second, and the extravagance of a third, done so much to rob the church of truths, which God intended to be a blessing. Well says Olshausen, "What does not man see, or fail to see, when it serves to establish his own favorite opinions?" \par To understand the drift of the whole chapter, we must carefully keep in view the question which gave rise to our Lord's discourse. On leaving the temple for the last time, the disciples, with the natural feeling of Jews, had called their Master's attention to the splendid buildings of which it was composed. To their surprise and amazement, He tells them that the whole was about to be destroyed. These words appear to have sunk deeply into the minds of the disciples. They came to Him, as He sat upon the Mount of Olives, and asked Him with evident anxiety, "Tell us when shall these things be? and what shall be the sign of thy coming, and of the end of the world?''\emdash In these words we see the clue to the subject of the prophecy now before us. It embraces three points,\emdash one, the destruction of Jerusalem; \emdash another, the second personal advent of Christ;\emdash and a third, the end of the world. These three points are undoubtedly in some parts of the chapter so entwined together, that it is difficult to separate and disentangle them. But all these points appear distinctly in the chapter, and without them it cannot be fairly explained. \par The first fourteen verses of the prophecy are taken up with general lessons of wide range and application. They seem to apply with equal force to the close of both Jewish and Christian dispensations, the one event being strikingly typical of the other. They certainly demand special notice from us, on whom the latter ends of the world are come. Let us now see what those lessons are. \par The first general lesson before us, is \i a warning against deception\i0 . The very first words of the discourse are, "Take heed that no man deceive you." \par A more needful warning than this cannot be conceived. Satan knows well the value of prophecy, and has ever labored to bring the subject into contempt. How many false Christs and false prophets arose before the destruction of Jerusalem, the works of Josephus abundantly prove. In how many ways the eyes of man are continually blinded in the present day, as to things to come, it might easily be shown. Irvingism and Mormonism have been only too successfully used as arguments for rejecting the whole doctrine of the second advent of Christ. Let us watch, and be on our guard. \par Let no man deceive us as to the leading \i facts \i0 of unfulfilled prophecy, by telling us they are impossible,\emdash or as to the \i manner \i0 in which they will be brought to pass, by telling us it is improbable and contrary to past experience. Let no man deceive us as to the \i time \i0 when unfulfilled prophecies will be accomplished, either by fixing dates on the one hand, or bidding us wait for the conversion of the world on the other.\emdash On all these points let the plain meaning of Scripture be our only guide, and not the traditional interpretations of men. Let us not be ashamed to say that we expect a literal fulfillment of unfulfilled prophecy. Let us frankly allow that there are many things we do not understand, but still hold our ground tenaciously,\emdash believe much,\emdash wait long,\emdash and not doubt that all will one day be made clear. Above all, let us remember that the first coming of Messiah to \i suffer\i0 , was the most improbable event that could have been conceived, and let us not doubt that as He literally came in person to suffer, so He will literally come again in person to \i reign\i0 . \par The second grand lesson before us, is \i a warning against over-sanguine and extravagant expectations as to things which are to happen before the end comes\i0 . It is a warning as deeply important as the preceding one. Happy would it have been for the Church, if it had not been so much neglected. \par We are not to expect a reign of universal peace, happiness, and prosperity, before the end comes. If we do, we shall be greatly deceived. Our Lord bids us look for "wars, famines, pestilence," and persecution. It is vain to expect peace until the Prince of Peace returns. Then, and not till then, the swords shall be beaten into ploughshares, and nations learn war no more. Then, and not till then, the earth shall bring forth her increase. (\ul Isa_2:4\ulnone . \ul Psa_67:6\ulnone .) \par We are not to expect a time of universal purity of doctrine and practice in the Church of Christ, before the end comes. If we do, we shall be greatly mistaken. Our Lord bids us look for the rising of "false prophets," the "abounding of iniquity," and the "waxing cold of the love of many." The truth will never be received by all professing Christians, and holiness be the rule among men, until the great Head of the Church returns, and Satan is bound. Then, and not till then, there will be a glorious Church, without spot or blemish. (\ul Eph_5:27\ulnone .) \par We are not to expect that all the world will be converted before the end comes. If we do, we shall be greatly mistaken. "The Gospel is to be preached in all the world for a witness unto all nations," but we must not think that we shall see it universally believed. It will "take out a people," wherever it is faithfully preached, as witnesses to Christ, but the full gathering of the nations shall never take place until Christ comes. Then, and not till then, shall the earth be full of the knowledge of the L\fs16 ORD\fs24 , as the waters cover the sea. (\ul Act_15:14\ulnone ; \ul Hab_2:14\ulnone .) \par \pard Let us lay these things to heart, and remember them well. They are eminently truths for the present times. Let us learn to be moderate in our expectations from any existing machinery in the Church of Christ, and we shall be spared much disappointment. Let us make haste to spread the Gospel in the world, for the time is \i short, not long\i0 .\emdash The night cometh when no man can work. Troublous times are ahead. Heresies and persecutions may soon weaken and distract the churches. A fierce war of principles may soon convulse the nations. The doors now open to do good may soon be shut forever. Our eyes may yet see the sun of Christianity go down like the sun of Judaism, in clouds and storms. Above all, let us long for our Lord's return. Oh! for a heart to pray daily, "Come, Lord Jesus!"\cf0\f1\fs23 \par } the words we have now read were spoken. A full account of it is to be found in the writings of the historian Josephus. Those writings are the best comment on our Lord's words. They are a striking proof of the accuracy of every tittle of His predictions. \f1\fs16 [Footnote: These are the words of Josephus. They are the more remarkable when we remember that he was not a Christian. "No other city ever suffered such things. All the calamities which have ever happened to any from the beginning, seem not comparable to those which befel the Jews."]\f0\fs24 The horrors and miseries which the Jews endured throughout the siege of their city exceed anything on record. It was truly a time of "tribulation, such as was not since the beginning of the world." \par It surprises some to find so much importance attached to the taking of Jerusalem. They would rather regard the whole chapter as unfulfilled. Such persons forget that Jerusalem and the temple were the heart of the old Jewish dispensation. When they were destroyed, the old Mosaic system came to an end. The daily sacrifice, the yearly feasts, the altar, the holy of holies, the priesthood, were all essential parts of revealed religion, till Christ came, but no longer. When He died upon the cross, their work was done. They were dead, and it only remained that they should be buried.\emdash But it was not fitting that this thing should be done quietly. The ending of a dispensation given with so much solemnity at Mount Sinai, might well be expected to be marked with peculiar solemnity. The destruction of the holy temple, where so many old saints had seen "shadows of good things to come," might well be expected to form a subject of prophecy. And so it was. The Lord Jesus specially predicts the desolation of "the holy place." The great High Priest describes the end of the dispensation which had been a schoolmaster to bring men to Himself. \par But we must not suppose that this part of our Lord's prophecy is exhausted by the first taking of Jerusalem. It is more than probable that our Lord's words have a further and deeper application still. It is more than probable that they apply to a \i second siege of Jerusalem\i0 , which is yet to take place, when Israel has returned to their own land,\emdash and to a \i second tribulation \i0 on the inhabitants thereof, which shall only be stopped by the advent of our Lord Jesus Christ. Such a view of this passage may sound startling to some. \f1\fs16 [Footnote: I think it well to say, that Iren\'9cus, and Hilary among the fathers, and Ferus in the sixteenth century, all refer the fulfilment of this part of our Lord's prophecy to the end of the world, when a personal Antichrist shall appear. Hilary considers that the verse which speaks of "the ahomination of desolation standing in the holy place," will be fulfilled by the rise of a mighty personal Antichrist, who shall be worshipped by infidels. In connection with this verse, \ul 2Th_2:4\ulnone , deserves attentive study.]\f0\fs24 But those who doubt its correctness would do well to study the last chapter of the prophet Zechariah, and the last chapter of Daniel. These two chapters contain solemn things. They throw great light on the verses we are now reading, and their connection with the verses which immediately follow. \par \pard\sb100\sa100\qj It now remains for us to consider the lessons which this passage contains for our own personal edification. These lessons are plain and unmistakable. In them at least there is no darkness at all. \par For one thing, we see that \i flight from danger may sometimes be the positive duty of a Christian\i0 . Our Lord Himself commanded his people under certain circumstances "to flee." \par The servant of Christ undoubtedly is not to be a coward. He is to confess his master before men. He is to be willing to die, if needful, for the truth. But the servant of Christ is not required to run into danger, unless it comes in the line of duty. He is not to be ashamed to use reasonable means to provide for his personal safety, when no good is to be done by dying at his post. There is deep wisdom in this lesson. The true martyrs are not always those who court death, and are in a hurry to be beheaded or burned. There are times when it shows more grace to be quiet, and wait, and pray, and watch for opportunities, than to defy our adversaries, and rush into the battle. May we have wisdom to know how to act in time of persecution! It is possible to be rash, as well as to be a coward,\emdash and to stop our own usefulness by being over hot, as well as by being over cold. \par We see, for another thing, that \i in delivering this prophecy, our Lord makes special mention of the Sabbath\i0 . "Pray ye," he says, "that your flight be not on the Sabbath day." \par This is a fact that deserves special notice. We live in times when the obligation of the Sabbath upon Christians is frequently denied by good men. They tell us that it is no more binding on us than the ceremonial law. It is difficult to see how such a view can be reconciled with our Lord's words on this solemn occasion. He seems intentionally to mention the Sabbath, when He is foretelling the final destruction of the temple and the Mosaic ceremonies, as if to mark the day with honor. He seems to hint that, although His people would be absolved from the yoke of sacrifices and ordinances, there would yet remain the keeping of a Sabbath for them. (\ul Heb_4:9\ulnone .) The friends of a holy Sunday ought carefully to remember this text. It is one which will bear much weight. \par We see for another thing, \i that God's elect are always special objects of God's care. \i0 Twice in this passage our Lord mentions them. "For the elect's sake the days of tribulation are to be shortened." It will not be possible to deceive the "elect." \par Those whom God has chosen to salvation by Christ, are those whom God specially loves in this world. They are the jewels among mankind. He cares more for them than for kings on their thrones, if kings are not converted. He hears their prayers. He orders all the events of nations and the issues of wars for their good, and their sanctification. He keeps them by His Spirit. He allows neither man nor devil to pluck them out of His hand. Whatever tribulation comes on the world, God's elect are safe. May we never rest till we know that we are of this blessed number! There breathes not the man or woman who can prove that he is not one. The promises of the Gospel are open to all. May we give diligence to make our calling and election sure! God's elect are a people who cry unto Him night and day. When Paul saw the faith, and hope, and love of the Thessalonians, then he knew "their election of God." (\ul 1Th_1:4\ulnone ; \ul Luk_18:7\ulnone .) \par Finally, we see from these verses, that \i whenever the second advent of Christ takes place, it will be a very sudden event\i0 . It will be "as the lightning coming out of the east, and shining even to the west." \par \pard This is a practical truth that we should ever keep before our minds. That our Lord Jesus will come again in person to this world, we know from Scripture. That He will come in a time of great tribulation, we also know. But the precise period, the year, the month, the day, the hour, are all hidden things. We only know that it will be a very sudden event. Our plain duty then is to live always prepared for His return. Let us walk by faith, and not by sight. Let us believe in Christ, serve Christ, follow Christ, and love Christ. So living, when ever Christ may return, we shall be ready to meet Him.\cf0\f2\fs23 \par } >M m({\rtf1\ansi\ansicpg1252\deff0\deflang1033{\fonttbl{\f0\froman\fprq2\fcharset0 Times New Roman;}{\f1\froman\fprq2\fcharset0 Georgia;}{\f2\fnil\fcharset0 Georgia;}} {\colortbl ;\red0\green0\blue0;} {\*\generator Riched20 5.40.11.2210;}\viewkind4\uc1\pard\sb100\sa100\cf1\f0\fs24 O\fs16 NE\fs24 main subject of this part of our Lord's prophecy, is the taking of Jerusalem by the Romans. That great event took place about forty years afterevents, seems the natural meaning of the passage. To take any lower view appears to be a violent straining of Scripture language. If the solemn words here used mean nothing more than the coming of the Roman armies to Jerusalem, we may explain away anything in the Bible. The event here described is one of far greater moment than the march of any earthly army. It is nothing less than the closing act of this dispensation, the second personal advent of Jesus Christ. \par These verses teach us, in the first place, \i that when the Lord Jesus returns to this world, He shall come with peculiar glory and majesty. \i0 He shall come "in the clouds of heaven with power and great glory." Before His presence the very sun, moon, and stars shall be darkened, and "the powers of heaven shall be shaken." \par The second personal coming of Christ shall be as different as possible from the first. He came the first time as a man of sorrows and acquainted with grief. He was born in the manger of Bethlehem, in lowliness and humiliation. He took on him the form of a servant, and was despised and rejected of men. He was betrayed into the hands of wicked men, condemned by an unjust judgment, mocked, scourged, crowned with thorns, and at last crucified between two thieves.\emdash He shall come the second time as the King of all the earth, with all royal majesty. The princes and great men of this world, shall themselves stand before His throne to receive an eternal sentence. Before him every mouth shall be stopped, and every knee bow, and every tongue shall confess that Jesus Christ is Lord. May we all remember this. Whatever ungodly men may do now, there will be no scoffing, no jesting at Christ, no infidelity at the last day. The servants of Jesus may well wait patiently. Their master shall one day be acknowledged King of kings by all the world. \par These verses teach us, in the second place, \i that when Christ returns to this world, He will first take care of His believing people. \i0 He shall "send his angels," and "gather together his elect." \par In the day of judgment true Christians shall be perfectly safe. Not a hair of their heads shall fall to the ground. Not one bone of Christ's mystical body shall be broken. There was an ark for Noah, in the day of the flood. There was a Zoar for Lot, when Sodom was destroyed. There shall be a hiding-place for all believers in Jesus, when the wrath of God at last bursts on this wicked world. Those mighty angels who rejoiced in heaven when each sinner repented, shall gladly catch up the people of Christ to meet their Lord in the air. That day no doubt will be an awful day, but believers may look forward to it without fear. \par In the day of judgment true Christians shall at length be gathered together. The saints of every age, and every tongue shall be assembled out of every land. All shall be there, from righteous Abel down to the last soul that is converted to God,\emdash from the oldest patriarch down to the little infant that just breathed and died. Let us think what a happy gathering that will be, when all the family of God are at length together. If it has been pleasant to meet one or two saints occasionally on earth, how much more pleasant will it be to meet a "multitude that no man can number"! Surely we may be content to carry the cross, and put up with partings for a few years. We travel on towards a day, when we shall meet to part no more. \par \pard\sb100\sa100 These verses teach us, in the third place, that \i until Christ returns to this earth, the Jews will always remain a separate people\i0 . Our Lord tells us, "This generation shall not pass, till all these things be fulfilled." \f1\fs16 [Footnote: I see no other interpretation of these much controverted words, "this generation," which is in the least satisfactory, and is not open to very serious objections. The word "generation" admits of the sense in which I have taken it, and seems to me to be used in that sense in \ul Mat_12:45\ulnone , \ul Mat_17:17\ulnone , and \ul Mat_23:36\ulnone ; \ul Luk_16:8\ulnone , and \ul Luk_17:25\ulnone ; and \ul Phi_2:15\ulnone . The view that I have propounded is not new. It is adopted by Mede, Par\'9cus, Flacius Illyricus, Calovius, Jansenius, Du Veil, Adam Clarke, and Stier. Chrysostom, Origen and Theophylact consider "this generation" to mean "true believers."]\f0\fs24 \par \pard\sb100\sa100\qj The continued existence of the Jews as a distinct nation, is undeniably a great miracle. It is one of those evidences of the truth of the Bible which the Infidel can never overthrow. Without a land, without a king, without a government, scattered and dispersed over the world for eighteen hundred years, the Jews are never absorbed among the people of the countries where they live, like Frenchmen, Englishmen, and Germans, but "dwell alone." Nothing can account for this but the finger of God. The Jewish nation stands before the world, a crushing answer to infidelity, and a living book of evidence that the Bible is true. But we ought not to regard the Jews only as witnesses of the truth of Scripture. We should see in them a continual pledge, that the Lord Jesus is coming again one day. Like the sacrament of the Lord's supper, they witness to the reality of the second advent, as well as of the first. Let us remember this. Let us see in every wandering Jew a proof that the Bible is true, and that Christ will one day return. \par Finally, these verses teach us, \i that our Lord's predictions will certainly be fulfilled. \i0 He says, "heaven and earth shall pass away, but my words shall not pass away." \par \pard Our Lord knew well the natural unbelief of human nature. He knew that scoffers would arise in the last days, saying, where is the promise of His coming? (\ul 2Pe_3:4\ulnone .) He knew that when He came, faith would be rare on the earth. He foresaw how many would contemptuously reject the solemn predictions He had just been delivering as improbable, unlikely, and absurd. He warns us all against such skeptical thoughts, with a caution of peculiar solemnity. He tells us that, whatever man may say or think, His words shall be fulfilled in their season, and shall not "pass away," unaccomplished. May we all lay to heart His warning. We live in an unbelieving age. Few believed the report of our Lord's first coming, and few believe the report of His second. (\ul Isa_53:1\ulnone .) Let us beware of this infection, and believe to the saving of our souls. We are not reading cunningly devised fables, but deep and momentous truths. May God give us a heart to believe them.\cf0\f2\fs23 \par } zN e(#{\rtf1\ansi\ansicpg1252\deff0\deflang1033{\fonttbl{\f0\froman\fprq2\fcharset0 Times New Roman;}{\f1\froman\fprq2\fcharset0 Georgia;}{\f2\fnil\fcharset0 Georgia;}} {\colortbl ;\red0\green0\blue0;} {\*\generator Riched20 5.40.11.2210;}\viewkind4\uc1\pard\sb100\sa100\qj\cf1\f0\fs24 I\fs16 N\fs24 this part of our Lord's prophecy, He describes His own second coming, to judge the world. This, at all  of man" is often spoken of as being the same thing as death. The texts which describe the uncertainty of His coming are often used in epitaphs, and thought suitable to the tomb. But there is really no solid ground for such an application of this passage. Death is one thing, and the coming of the Son of man is quite another. The subject of these verses is not death, but the second advent of Jesus Christ. Let us remember this. It is a serious thing to wrest Scripture out of its true meaning. \par The first thing that demands our attention in these verses, \i is the awful account that they give of the state of the world, when the Lord Jesus comes again.\i0 \par The world will not be converted when Christ returns. It will be found in the same condition that it was in the day of the flood. When the flood came, men were found "eating and drinking, marrying and given in marriage," absorbed in their worldly pursuits, and utterly regardless of Noah's repeated warnings. They saw no likelihood of a flood. They would not believe there was any danger. But at last the flood came suddenly and "took them all away." All that were not with Noah in the ark were drowned. They were all swept away to their last account, unpardoned, unconverted, and unprepared to meet God. And our Lord says, "so shall also the coming of the Son of man be." \par Let us mark this text, and store it up in our minds. There are many strange opinions current on this subject, even among good men. Let us not flatter ourselves that the heathen will all be converted, and the earth filled with the knowledge of God, before the Lord comes. Let us not dream that the end of all things cannot be at hand, because there is yet much wickedness both in the Church and in the world. Such views receive a flat contradiction in the passage now before us. The days of Noah are the true type of the days when Christ shall return. Millions of professing Christians will be found thoughtless, unbelieving, Godless, Christless, worldly, and unfit to meet their Judge. Let us take heed that we are not found amongst them. \par The second thing that demands our attention, is \i the awful separation that will take place, when the Lord Jesus comes again\i0 . We read twice over, that "one shall be taken and the other left." \par The godly and the ungodly, at present, are all mingled together. In the congregation and in the place of worship,\emdash in the city and in the field,\emdash the children of God, and the children of the world, are all side by side. But it shall not be so always. In the day of our Lord's return, there shall at length be a complete division. In a moment, in the twinkling of an eye, at the last trumpet, each party shall be separated from the other for ever more. Wives shall be separated from husbands,\emdash parents from children,\emdash brothers from sisters,\emdash masters from servants,\emdash preachers from hearers. There shall be no time for parting words, or a change of mind, when the Lord appears. All shall be taken as they are, and reap according as they have sown. Believers shall be caught up to glory, honor, and eternal life. Unbelievers shall be left behind to shame and everlasting contempt. Blessed and happy are they who are of one heart in following Christ! Their union alone shall never be broken. It shall last for evermore. Who can describe the happiness of those who are taken, when the Lord returns? Who can imagine the misery of those who are left behind? May we think on these things and consider our ways. \par The last thing that demands o ur attention in these verses, is \i the practical duty of watchfulness in the prospect of Christ's second coming\i0 . "Watch," says our Lord, "for ye know not what hour your Lord doth come." "Be ye ready, for in such an hour as ye think not, the Son of man cometh." \par This is a point which our blessed Master frequently presses upon our notice. We hardly ever find Him dwelling on the second advent without adding an injunction to "watch." He knows the sleepiness of our nature. He knows how soon we forget the most solemn subjects in religion. He knows how unceasingly Satan labors to obscure the glorious doctrine of His coming again. He arms us with heart-searching exhortations to keep awake, if we would not be ruined for evermore. May we all have an ear to hear them. \par True Christians ought to live like watchmen. The day of the Lord so cometh as a thief in the night. They should strive to be always on their guard. They should behave like the sentinel of an army in an enemy's land. They should resolve  by God's grace not to sleep at their post. That text of Paul's deserves many a thought: "let us not sleep as do others; but let us watch and be sober." (\ul 1Th_5:6\ulnone .) \par True Christians ought to live like good servants, whose master is not at home. They should strive to be always ready for their master's return. They should never give way to the feeling, "my Lord delayeth his coming." They should seek to keep their hearts in such a frame, that whenever Christ appears, they may at once give Him  a warm and loving reception. There is a vast depth in that saying, "Blessed is that servant, whom his Lord when he cometh shall find so doing." We may well doubt whether we are true believers in Jesus, if we are not ready at any time to have our faith changed into sight. \par \pard Let us close the chapter with solemn feelings. The things we have just been reading call loudly for great searchings of heart. Let us seek to make sure that we are in Christ, and have an ark of safety when the day of wrath breaks on the world. Let us strive so to live that we may be pronounced "blessed" at the last, and not cast off for evermore. Not least, let us dismiss from our minds the common idea that unfulfilled prophecy is a speculative and not a practical thing. If the things we have been considering are not practical, there is no such thing as practical religion at all. Well might John say, "Every man that hath \i this hope in him \i0 purifieth himself, even as he is pure." (\ul 1Jo_3:3\ulnone .)\cf0\f1\fs23 \par } 99O ($.{\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 HERE\fs24 are verses in this passage which are often much misapplied. "The coming of the Sonis plain and unmistakable. From first to last, there is a continual reference to the second advent of Christ, and the end of the world. The whole chapter contains three great divisions. In the first, our Lord uses his own second coming as an argument for watchfulness and heart-religion. This He does by the parable of the ten virgins.\emdash In the second, He uses His own second coming as an argument for diligence and faithfulness. This He does by the parable of the talents.\emdash In the third, He winds up all by a description of the great day of judgment, a passage which for majesty and beauty stands unequaled in the New Testament. \par The parable of the ten virgins, which we have now read, contains lessons peculiarly solemn and awakening. Let us see what they are. \par We see for one thing, that \i the second coming of Christ will find His Church a mixed body, containing evil as well as good\i0 . \par \pard\sb100\sa100 The professing Church is compared to "ten virgins, who took their lamps and went forth to meet the bridegroom." All of them had lamps, but only five had oil in their vessels to feed the flame. All of them professed to have one object in view, but five only were truly wise, and the rest were foolish. The visible Church of Christ is just in the same condition. All its members are baptized in the name of Christ, but not all really hear His voice and follow Him. All are called Christians, and profess to be of the Christian religion, but not all have the grace of the Spirit in their hearts, and really are what they profess to be. Our own eyes tell us that it is so now. The Lord Jesus tells us that it will be so, when He comes again. \f1\fs16 [Footnote: I think it fair to say, that a different view of this parable is held by some interpreters. They consider that the ten virgins represent true believers, and that the five foolish ones are believers that fall away,\emdash or believers that are only shut out from certain privileges at the Lord's return, and are finally saved. \par I cannot admit the correctness of this view. It appears to me to do great violence to the plain meaning of the conclusion of the parable, to be out of keeping with the general tenor of our Lord's discourse in this place, and to contradict many texts of Scripture. \par I believe that the ten virgins represent the two great classes which compose the visible Church of Christ,\emdash the converted and the unconverted,\emdash the false professors and the real Christians,\emdash the hypocrites and the true believers,\emdash the foolish builders and the wise builders,\emdash the good fish and the bad,\emdash the living and the dead,\emdash the wheat and the tares. \par This view is neither new nor uncommon. It is held, in the main, by the following commentators:\emdash Bullinger, Brentius, Gualter, Pellican, Beza, Ferus, Par\'9cus, Piscator, Musculus, Leigh, Baxter, Quesnel, Poole, Manton, Henry, Burkitt, Doddridge, Gill, and Scott.]\f0\fs24 \par \pard\sb100\sa100\qj Let us mark well this description. It is a humbling picture. After all our preachings and prayings,\emdash after all our visiting and teaching,\emdash after all our missionary exertions abroad, and means of grace at home, many will be found at last "dead in trespasses and sins"! The wickedness and unbelief of human nature, is a subject about which we have all much to learn. \par We see, for another thing, that \i Christ's second coming, whenever it may be, will take men by surprise.\i0 \par This is a truth which is set before us in the parable, in a very striking manner. At midnight, when the virgins were slumbering and sleeping, there was a cry, "The bridegroom cometh, go ye forth to meet Him." It will be just the same, when Jesus returns to the world. He will find the vast majority of mankind utterly unbelieving and unprepared. He will find the bulk of His believing people in a sleepy and indolent state of soul. Business will be going on in town and country, just as it does now. Politics, trades, farming, buying, selling, pleasure-seeking, will be taking up men's attention, just as they do now. Rich men will still be faring sumptuously, and poor men murmuring and complaining. Churches will still be full of divisions, and wrangling about trifles, and theological controversies will be still raging. Ministers will still be calling men to repent, and congregations still putting off the day of decision.\emdash In the midst of all this, the Lord Jesus Himself shall suddenly appear. In an hour when no man thinketh, the startled world shall be summoned to break off all its employments, and to stand before its lawful King. There is something unspeakably awful in the idea. But thus it is written and thus it shall be. Well might a dying minister say, "we are none of us more than half-awake." \par We see, in the next place, that \i when the Lord comes again, many will find out the value of saving religion too late.\i0 \par The parable tells us that when the bridegroom came, the foolish virgins said unto the wise, "give us of your oil; for our lamps are gone out." It tells us further, that as the wise had no oil to spare, the foolish went to "buy for themselves." It tells us finally, that they came when the door was shut, and asked in vain for admission. "Lord, Lord," they cried, "open unto us." All these expressions are striking emblems of things to come. Let us take heed that we do not find them true by experience, to our own eternal ruin. \par We may settle it in our minds, that there will be an entire change of opinion one day as to the necessity of decided Christianity. At present, we must all be aware, the vast majority of professing Christians care nothing at all about it. They have no sense of sin. They have no love towards Christ. They know nothing of being born again. Repentance, and faith, and grace, and holiness, are mere words and names to them. They are subjects which they either dislike, or about which they feel no concern. But all this state of things shall one day come to an end. Knowledge, conviction, the value of the soul, the need of a Saviour, shall all burst on men's minds one day like a flash of lightning. But alas! it will be too late. It will be too late to be buying oil, when the Lord returns. The mistakes that are not found out till that day are irretrievable. \par Are we ever mocked and persecuted and thought foolish because of our religion? Let us bear it patiently, and pray for those who persecute us. They know not what they are doing. They will certainly alter their minds one day. We may yet hear them confessing, that we were wise and they were foolish. The whole world shall one day acknowledge, that the saints of God made a wise choice. \par We see, lastly, in this parable, \i that when Christ returns, true Christians shall receive a rich reward for all they have suffered for their Master's sake\i0 . We are told that when the bridegroom came, "they that were ready went in with him to the marriage: and the door was shut." \par True Christians shall alone be found ready at the second advent. Washed in the blood of atonement, clothed in Christ's righteousness, renewed by the Spirit, they shall meet their Lord with boldness, and sit down at the marriage supper of the Lamb, to go out no more. Surely this is a blessed prospect. \par They shall be with their Lord,\emdash with Him who loved them and gave Himself for them,\emdash with Him who bore with them, and carried them through their earthly pilgrimage,\emdash with Him, whom they loved truly and followed faithfully on earth, though with much weakness, and many a tear. Surely this also is a blessed prospect. \par The door shall be shut at last,\emdash shut on all pain and sorrow,\emdash shut on an ill-natured and wicked world,\emdash shut on a tempting devil,\emdash shut on all doubts and fears,\emdash shut, to be opened again no more. Surely, we may again say, this is a blessed prospect. \par Let us remember these things. They will bear meditation. They are all true. The believer may have much tribulation, but he has before him abounding consolations. Heaviness may endure for a night, but joy cometh in the morning. The day of Christ's return shall surely make amends for all. \par \pard Let us leave this parable with a settled determination, never to be content with anything short of indwelling grace in our hearts. The lamp and the name of Christian,\emdash the profession and the ordinances of Christianity, are all well in their way, but they are not the one thing needful. Let us never rest till we know that we have the oil of the Spirit in our hearts.\cf0\f2\fs23 \par } -P  M( {\rtf1\ansi\ansicpg1252\deff0\deflang1033{\fonttbl{\f0\froman\fprq2\fcharset0 Times New Roman;}{\f1\froman\fprq2\fcharset0 Georgia;}{\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 chapter we have now begun is a continuation of our Lord's prophetical discourse on the Mount of Olives. The time to which it all refers !imes 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 parable of the talents which we have now read is near akin to that of the ten virgins. Both direct our minds to the same important event, the second advent of Jesus Christ. Both bring before us the same persons, the members of the professing Church of Christ. The virgins and the servants are one and the same people,\emdash but" the same people regarded from a different point, and viewed on different sides. The practical lesson of each parable is the main point of difference. Vigilance is the key note of the first parable, diligence that of the second. The story of the virgins calls on the Church to watch, the story of the talents calls on the Church to work. \par We learn, in the first place, from this parable, \i that all professing Christians have received something from God. \i0 We are all God's "servants." We have all "tal#ents" entrusted to our charge. \par The word "talents" is an expression that has been curiously turned aside from its original meaning. It is generally applied to none but people of remarkable ability or gifts. They are called "talented" people. Such an use of the expression is a mere modern invention. In the sense in which our Lord used the word in this parable, it applies to all baptized persons without distinction. We have all talents in God's sight. We are all talented people. \par Anything whereby $we may glorify God is a talent. Our gifts, our influence, our money, our knowledge, our health, our strength, our time, our senses, our reason, our intellect, our memory, our affections, our privileges as members of Christ's Church, our advantages as possessors of the Bible,\emdash all, all are talents. Whence came these things? What hand bestowed them? Why are we what we are? Why are we not the worms that crawl on the earth? There is only one answer to these questions. All that we have is a loan from God%. We are God's stewards. We are God's debtors. Let this thought sink deeply into our hearts. \par We learn in the second place, that \i many make a bad use of the privileges and mercies they receive from God\i0 . We are told in the parable of one who "digged in the earth and hid his Lord's money." That man represents a large class of mankind. \par To hide our talent is to neglect opportunities of glorifying God, when we have them. The Bible-despiser, the prayer-neglecter, and the Sabbath-breaker,\emdash& the unbelieving, the sensual, and the earthly-minded,\emdash the trifler, the thoughtless, and the pleasure-seeker,\emdash the money-lover, the covetous, and the self-indulgent,\emdash all, all are alike burying their Lord's money in the ground. They have all light that they do not use. They might all be better than they are. But they are all daily robbing God. He has lent them much and they make Him no return. The words of Daniel to Belshazzar, are strictly applicable to every unconverted person: "the G'od in whose hand thy breath is, and whose are all thy ways, hast thou not glorified." (\ul Dan_5:23\ulnone .) \par We learn in the third place, \i that all professing Christians must one day have a reckoning with God\i0 . The parable tells us that "after a long time the lord of those servants came, and reckoned with them." \par There is a judgment before us all. Words have no meaning in the Bible, if there is none. It is mere trifling with Scripture to deny it. There is a judgment before us according to( our works, certain, strict, and unavoidable. High or low, rich or poor, learned or unlearned, we shall all have to stand at the bar of God and to receive our eternal sentence. There will be no escape. Concealment will be impossible. We and God must at last meet face to face. We shall have to render an account of every privilege that was granted to us, and of every ray of light that we enjoyed. We shall find that we are dealt with as accountable and responsible creatures, and that to whomsoever much is gi)ven, of them much will be required. Let us remember this every day we live. Let us "judge ourselves that we be not condemned of the Lord." \par We learn, in the fourth place, \i that true Christians will receive an abundant reward in the great day of reckoning\i0 . The parable tells us that the servants who had used their Lord's money well, were commended as "good and faithful," and told to "enter into the joy of their Lord." \par These words are full of comfort to all believers, and may well fill us wi*th wonder and surprise. The best of Christians is a poor frail creature, and needs the blood of atonement every day that he lives. But the least and lowest of believers will find that he is counted among Christ's servants, and that his labor has not been in vain in the Lord. He will discover to his amazement, that his Master's eye saw more beauty in his efforts to please Him, than he ever saw himself. He will find that every hour spent in Christ's service, and every word spoken on Christ's behalf, has bee+n written in a book of remembrance. Let believers remember these things and take courage.\emdash The cross may be heavy now, but the glorious reward shall make amends for all. Well says Leighton, "Here some drops of joy enter into us, but there we shall enter into joy." \par We learn in the last place, that all \i unfruitful members of Christ's Church will be condemned and cast away in the day of judgment.\i0 The parable tells us that the servant who buried his master's money, was condemned as "wicked,", "slothful," and "unprofitable," and cast into "outer darkness." And our Lord adds the solemn words, "there shall be weeping and gnashing of teeth." \par There will be no excuse for an unconverted Christian at the last day. The reasons with which he now pretends to satisfy himself will prove useless and vain. The Judge of all the earth will be found to have done right. The ruin of the lost soul will be found to be his own fault. Those words of our Lord, "thou knewest," are words that ought to ring loudly- in many a man's ears, and prick him to the heart. Thousands are living at this day without Christ and without conversion, and yet pretending that they cannot help it. And all this time they know in their own conscience that they are guilty. They are burying their talent. They are not doing what they can. Happy are they who find this out betimes. It will all come out at the last day. \par \pard Let us leave this parable with a solemn determination, by God's grace, never to be content with a profession of Christianity without practice. Let us not only talk about religion, but act. Let us not only feel the importance of religion, but do something too. We are not told that the unprofitable servant was a murderer, or a thief, or even a waster of his Lord's money. But he \i did nothing\i0 ,\emdash and this was his ruin. Let us beware of a do-nothing Christianity. Such Christianity does not come from the Spirit of God. "To do no harm," says Baxter, "is the praise of a stone, not of a man."\cf0\f1\fs23 \par } ^M^=S  m( {\rtf1\ansi\ansicpg1252\deff0\deflang1033{\fonttbl{\f0\froman\fprq2\fcharset0 Times New Roman;}{\f1\fnil\fcharset0 Georgia;}} {\colortbl ;\red0\green0\blue0;} {\*\generator Ric>4R Y(.{\rtf1\ansi\ansicpg1252\deff0\deflang1033{\fonttb/tQ Y({\rtf1\ansi\ansicpg1252\deff0\deflang1033{\fonttbl{\f0\froman\fprq2\fcharset0 T 0l{\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\cf1\f0\fs24 I\fs16 N\fs24 these verses our Lord Jesus Christ describes the judgment-day, and some of its leading circumstances. There are few passages in the whole Bible more solemn and heart-searching than this. May we read it with the deep and serious attention which it deserves. \par \pard\sb100\sa100\qj Let us mark in the1 first place, \i who will be the Judge in the last day\i0 . We read that it will be "the Son of Man," Jesus Christ Himself. \par That same Jesus who was born in the manger of Bethlehem, and took upon Him the form of a servant,\emdash who was despised and rejected of men, and often had not where to lay His head,\emdash who was condemned by the princes of this world, beaten, scourged, and nailed to the cross,\emdash that same Jesus shall Himself judge the world, when He comes in His glory. To Him the Fathe2r hath committed all judgment. (\ul Joh_5:22\ulnone .) To Him at last every knee shall bow, and every tongue confess that He is Lord. (\ul Phi_2:10-11\ulnone .) \par Let believers think of this, and take comfort. He that sits upon the throne in that great and dreadful day will be their Saviour, their Shepherd, their High Priest, their elder Brother, their Friend. When they see Him, they will have no cause to be alarmed. \par Let unconverted people think of this, and be afraid. Their judge will be that v3ery Christ, whose Gospel they now despise, and whose gracious invitations they refuse to hear. How great will be their confusion at last, if they go on in unbelief and die in their sins! To be condemned in the day of judgment by any one would be awful. But to be condemned by Him who would have saved them will be awful indeed. Well may the Psalmist say, "Kiss the Son lest he be angry." (\ul Psa_2:12\ulnone .) \par Let us mark, in the second place, \i who will be judged in the last day\i0 . We read that be4fore Christ "shall be gathered all nations." \par All that have ever lived shall one day give account of themselves at the bar of Christ. All must obey the summons of the great King, and come forward to receive their sentence. Those who would not come to worship Christ on earth, will find they must come to His great assize, when He returns to judge the world. \par All that are judged will be divided into two great classes. There will no longer be any distinction between kings and subjects, or masters an5d servants, or dissenters and churchmen. There will be no mention of ranks and denominations, for the former things will have passed away. Grace or no grace, conversion or unconversion, faith or no faith, will be the only distinctions at the last day. All that are found in Christ will be placed among the sheep at His right hand. All that are not found in Christ will be placed among the goats at His left. Well says Sherlock, "Our separations will avail us nothing, unless we take care to be found in the num6ber of Christ's sheep, when He comes to judgment." \par Let us mark, in the third place, \i in what manner the judgment will be conducted in the last day\i0 . We read of several striking particulars on this point. Let us see what they are. \par The last judgment will be a judgment according to evidence. The works of men are the witnesses which will be brought forward, and above all their works of charity. The question to be ascertained will not merely be what we said, but what we did,\emdash not merely 7what we professed, but what we practiced. Our works unquestionably will not justify us. We are justified by faith without the deeds of the law. But the truth of our faith will be tested by our lives. Faith which has not works is dead, being alone. (\ul Jam_2:20\ulnone .) \par The last judgment will be a judgment that will bring joy to all true believers. They will hear those precious words, "Come, ye blessed of my Father, inherit the kingdom." They will be owned and confessed by their Master before His F8ather and the holy angels. They shall find that the wages He gives to His faithful servants are nothing less than "a kingdom." The least, and lowest, and poorest of the family of God, shall have a crown of glory, and be a king. \par The last judgment will be a judgment that will bring confusion on all unconverted people. They will hear those awful words, "Depart, ye cursed, into everlasting fire." They will be disowned by the great Head of the Church before the assembled world. They will find that as the9y would sow to the flesh, so of the flesh they must reap corruption. They would not hear Christ, when He said "Come unto me, and I will give you rest," and now they must hear Him say, "Depart, into everlasting fire." They would not carry his cross, and so they can have no place in his kingdom. \par The last judgment will be a judgment that will strikingly bring out the characters both of the lost and saved. They on the right hand, who are Christ's sheep, will still be "clothed with humility." They will m:arvel to hear any work of theirs brought forward and commended.\emdash They on the left hand, who are not Christ's, will still be blind and self-righteous. They will not be sensible of any neglect of Christ, "Lord," they say, "when saw we thee,\emdash and did not minister unto thee?" Let this thought sink down into our hearts. Characters on earth will prove an everlasting possession in the world to come. With the same heart that men die, with that heart they will rise again. \par Let us mark, in the last; place, \i what will be the final results of the judgment day\i0 . We are told this in words that ought never to be forgotten, "the wicked shall go away into everlasting punishment: but the righteous into life eternal." \par The state of things after the judgment is changeless and without end. The misery of the lost, and the blessedness of the saved, are both alike forever. Let no man deceive us on this point. It is clearly revealed in Scripture. The eternity of God, and heaven, and hell, all stand on thpirit, saith the L\fs16 ORD\fs24 of hosts." (\ul Zec_4:6\ulnone .) The words of Paul will always be found true: "Not many wise men after the flesh, not many mighty, not many noble are called. But God hath chosen the foolish things of the world to confound the wise, and God hath chosen the weak things of the world to confound the things which are mighty." (\ul 1Co_1:26-27\ulnone .) The church which began with a few fishermen, and yet overspread half the world, must have been founded by God. \par We must ?beware of giving way to the common notion, that there is anything disgraceful in being poor, and in working with our own hands. The Bible contains many instances of special privileges conferred on working men. Moses was keeping sheep when God appeared to him in the burning bush. Gideon was thrashing wheat, when the angel brought him a message from heaven. Elisha was ploughing, when Elijah called him to be prophet in his stead. The apostles were fishing, when Jesus called them to follow Him. It is disgrace@ful to be covetous, or proud, or a cheat, or a gambler, or a drunkard, or a glutton, or unclean. But it is no disgrace to be poor. The laborer who serves Christ faithfully is far more honorable in God's eyes, than the nobleman who serves sin. \par Let us notice, in the last place, the office to which our Lord called His first disciples. We read that He said, "Come ye after me, and I will make you to become fishers of men." \par The meaning of this expression is clear and unmistakable. The disciples wereA to become fishers for souls. They were to labor to draw men out of darkness into light, and from the power of Satan to God. They were to strive to bring men into the net of Christ's church, that so they might be saved alive, and not perish everlastingly. \par We ought to mark this expression well. It is full of instruction. It is the oldest name by which the ministerial office is described in the New Testament. It lies deeper down than the name of bishop, elder, or deacon. It is the first idea which shoBuld be before a minister's mind. He is not to be a mere reader of forms, or administrator of ordinances. He is to be a "fisher" of souls. The minister who does not strive to live up to this name has mistaken his calling. \par Does the fisherman strive to catch fish? Does he use all means, and grieve if unsuccessful? The minister ought to do the same.\emdash Does the fisherman have patience? Does he toil on day after day, and wait, and work on in hope? Let the minister do the same.\emdash Happy is that man, in whom the fisher's skill, and diligence, and patience, are all combined! \par \pard Let us resolve to pray much for ministers. Their office is no light one if they do their duty. They need the help of many intercessions from all praying people. They have not only their own souls to care for, but the souls of others. No wonder that Paul cries, "Who is sufficient for these things?" (\ul 2Co_2:16\ulnone .) If we never prayed for ministers before, let us begin to do it this day.\cf0\f1\fs23 \par }Da100\qj\cf1\f0\fs24 T\fs16 HESE\fs24 verses begin the long list of miracles which Mark's Gospel contains. They tell us how our Lord cast out devils in Capernaum, and healed Peter's wife's mother of a fever. \par We learn, in the first place, from these verses, \i the uselessness of a mere intellectual knowledge of religion\i0 . Twice we are specially told that the unclean spirits know our Lord. In one place it says, "they knew Him." In another, the devil cries out, "I know thee who thou art, the Holy OnEe of God." They knew Christ, when Scribes were ignorant of Him, and Pharisees would not acknowledge Him. And yet their knowledge was not unto salvation. \par The mere belief of the facts and doctrines of Christianity will never save our souls. Such belief is no better than the belief of devils. They all believe and know that Jesus is the Christ. They believe that he will one day judge the world, and cast them down to endless torment in hell. It is a solemn and sorrowful thought, that on these points someF professing Christians have even less faith than the devil. There are some who doubt the reality of hell and the eternity of punishment. Such doubts as these find no place except in the hearts of self-willed men and women. There is no infidelity among devils. "They believe and tremble." (\ul Jam_2:19\ulnone .) \par \pard\sb100\sa100 Let us take heed that our faith be a faith of the heart as well as of the head. Let us see that our knowledge has a sanctifying influence on our affections and our lives. LetG us not only know Christ but love Him, from a sense of actual benefit received from Him. Let us not only believe that he is the Son of God and the Savior of the world, but rejoice in Him, and cleave to Him with purpose of heart. Let us not only be acquainted with Him by the hearing of the ear, but by daily personal application to Him for mercy and grace. "The life of Christianity," says Luther, "consists in possessive pronouns." It is one thing to say "Christ is a Savior." It is quite another to say "He iHs my Savior and my Lord." The devil can say the first. The true Christian alone can say the second. \f1\fs18 [Footnote: "Rest not in an historical knowledge of faith. If thou do, it will not save thee; for if it would it would save the devils: for they have their literal knowledge and general belief of the word. Dost thou think it enough to know and believe that Christ lived and died for sinners? The devil and his angels know and believe as much. Labor then to outstrip them, and to get a better faith thanI is in them."\emdash\i Petter on Mark\i0 . 1661.]\f0\fs24 \par \pard\sb100\sa100\qj We learn, in the second place, \i to what remedy a Christian ought to resort first, in time of trouble\i0 . He ought to follow the example of the friends of Simon's wife's mother. We read that when she "lay sick of a fever," they "told Jesus of her." \par There is no remedy like this. Means are to be used diligently, without question, in any time of need. Doctors are to be sent for, in sickness. Lawyers are to be consulJted when property or character needs defense. The help of friends is to be sought. But still, after all, the first thing to be done, is to cry to the Lord Jesus Christ for help. None can relieve us so effectually as He can. None is so compassionate, and so willing to relieve. When Jacob was in trouble he turned to his God first: "Deliver me, I pray thee, from the hand of Esau." (\ul Gen_32:11\ulnone .) When Hezekiah was in trouble, he first spread Sennacherib's letter before the Lord: "I beseech thee, savKe thou us out of his hand." (\ul 2Ki_19:19\ulnone .) When Lazarus fell sick, his sisters sent immediately to Jesus: "Lord," they said, "he whom thou lovest is sick." (\ul Joh_11:3\ulnone .) Now let us do likewise. "Cast thy burden upon the L\fs16 ORD\fs24 , and he shall sustain thee." "Casting all your care upon Him." "In everything by prayer and supplication with thanksgiving, let your requests be made known to God." (\ul Psa_55:22\ulnone ; \ul 1Pe_5:7\ulnone ; \ul Phi_4:6\ulnone .) \par Let us not onlyL remember this rule, but practice it too. We live in a world of sin and sorrow. The days of darkness in a man's life are many. It needs no prophet's eye to foresee that we shall all shed many a tear, and feel many a heart-wrench, before we die. Let us be armed with a receipt against despair, before our troubles come. Let us know what to do, when sickness, or bereavement, or cross, or loss, or disappointment breaks in upon us like an armed man. Let us do as they did in Simon's house at Capernaum. Let us atM once "tell Jesus." \par \pard\sb100\sa100 We learn, in the last place, from these verses, \i what a complete and perfect cure the Lord Jesus makes, when He heals\i0 . He takes the sick woman by the hand, and lifts her up, and "immediately the fever left her." But this was not all. A greater miracle remained behind. At once we are told "she ministered unto them." That weakness and prostration of strength which, as a general rule, a fever leaves behind it, in her case was entirely removed. The fevered womNan was not only made well in a moment, but in the same moment made strong and able to work. \f1\fs18 [Footnote: Let us not fail to observe here, that Peter, one of our Lord's principal apostles, had a wife. Yet he was called to be a disciple, and afterwards chosen to be an apostle. More than this, we find Paul speaking of him as a married man, in his Epistle to the Corinthians, many years after this. (\ul 1Co_9:5\ulnone .) \par How this fact can be reconciled with the compulsory celibacy of the clergy, wOhich the Church of Rome enforces and requires, it is for the friends and advocates of the Roman Catholic Church to explain. To a plain reader, it seems a plain proof that it is not wrong for ministers to be married men. And when we add to this striking fact, that Paul, when writing to Timothy, says, that" a bishop should be the husband of one wife" (\ul 1Ti_3:2\ulnone ), it is clear that the whole Romish doctrine of clerical celibacy is utterly opposed to holy Scripture.]\f0\fs24 \par \pard\sb100\sa100\Pqj We may see in this case a lively emblem of Christ's dealing with sin-sick souls. That blessed Savior not only gives mercy and forgiveness;\emdash He gives renewing grace besides. To as many as receive Him as their Physician, He gives power to become the sons of God. He cleanses them by His Spirit, when He washes them in His precious blood. Those whom He justifies, He also sanctifies. When He bestows an absolution, He also bestows a new heart. When He grants free forgiveness for the past, He also grantsQ strength to "minister" to Him for the time to come. The sin-sick soul is not merely cured, and then left to itself. It is also supplied with a new heart and a right spirit, and enabled so to live as to please God. \par There is comfort in this thought for all who feel a desire to serve Christ, but at present are afraid to begin. There are many in this state of mind. They fear that if they come forward boldly, and take up the cross, they shall by and bye fall away. They fear that they shall not be able tRo persevere, and shall bring discredit on their profession. Let them fear no longer. Let them know that Jesus is an Almighty Savior, who never forsakes those who once commit themselves to Him. Once raised by His mighty hand from the death of sin, and washed in His precious blood, they shall go on "ministering to Him" to their life's end. They shall have power to overcome the world, and crucify the flesh, and resist the devil. Only let them begin, and they shall go on. Jesus knows nothing of half-cured casSes and half-finished work. Let them trust in Jesus and go forward. The pardoned soul shall always be enabled to serve Christ. \par \pard There is comfort here for all who are really serving Christ, and are yet cast down by a sense of their own infirmity. There are many in such case. They are oppressed by doubts and anxieties. They sometimes think they shall never reach heaven after all, but be cast away in the wilderness. Let them fear no longer. Their strength shall be according to their day. The difficulties they now fear shall vanish out of their path. The lion in the way which they now dread, shall prove to be chained. The same gracious hand which first touched and healed, shall uphold, strengthen, and lead them to the last. The Lord Jesus will never lose one of His sheep. Those whom He loves and pardons, He loves unto the end. Though sometimes cast down, they shall never be cast away. The healed soul shall always go on "ministering to the Lord." Grace shall always lead to glory.\cf0\f2\fs23 \par } ~~vd  a)#'{\rtf1\ansi\ansicpg1252\deff0\deflang1033{\fonUHc  )"{\rtf1\ansi\ansicpg1252\deff0\deflang1033{\fonttbl{\f0\froman\fcharset0 Times New Roman;}{\f1\froman\fprq2\fcharset0 Georgia;}{\f2\fnil\fcharset0 Georgia;}} {\colortbl ;\red0\green0\blue0;} {\*\generator Riched20 5.40.11.2210;}\viewkind4\uc1\pard\sb100\sCVttbl{\f0\froman\fcharset0 Times New Roman;}{\f1\froman\fprq2\fcharset0 Times New Roman;}{\f2\froman\fprq2\fcharset0 Georgia;}{\f3\fnil\fcharset0 Georgia;}} {\colortbl ;\red0\green0\blue0;} {\*\generator Riched20 5.40.11.2210;}\viewkind4\uc1\pard\sb100\sa100\qj\cf1\f0\fs24 E\fs16 VERY\fs24 fact in our Lord's life on earth, and every word which fell from His lips, ought to be deeply interesting to a true Christian. We see a fact and a saying in the passage we have just read, which deserve close attentionW. \par We see, for one thing, \i an example of our Lord Jesus Christ's habits about private prayer\i0 . We are told, that "in the morning, rising up a great while before day, He went out and departed into a solitary place, and there prayed." \par We shall find the same thing often recorded of our Lord in the Gospel history. When He was baptized, we are told that He was "praying." (\ul Luk_3:21\ulnone .) When He was transfigured, we are told, that "as He prayed, the fashion of His face was altered." (\ulX Luk_9:29\ulnone .) Before He chose the twelve apostles, we are told that "He continued all night in prayer to God." (\ul Luk_6:12\ulnone .) When all men spoke well of Him, and would fain have made Him a King, we are told that "He went up into a mountain apart to pray." \f1 (\ul Mat_14:23\ulnone .)\f0 When tempted in the garden of Gethsemane, He said, "Sit ye here, while I shall pray." (\ul Mar_14:32\ulnone .) In short, our Lord prayed always, and did not faint. Sinless as He was, He set us an example ofY diligent communion with His Father. His Godhead did not render Him independent of the use of all means as a man. His very perfection was a perfection kept up through the exercise of prayer. \par We ought to see in all this the immense importance of private devotion. If He who was "holy, harmless, undefiled, and separate from sinners," thus prayed continually, how much more ought we who are compassed with infirmity? If He found it needful to offer up supplications with strong crying and tears, how much mZore needful is it for us, who in many things offend daily? \par What shall we say to those who never pray at all, in the face of such a passage as this? There are many such, it may be feared, in the list of baptized people\emdash many who rise up in the morning without prayer, and without prayer lie down at night\emdash many who never speak one word to God. Are they Christians? It is impossible to say so. A praying Master, like Jesus, can have no prayerless servants. The Spirit of adoption will always ma[ke a man call upon God. To be prayerless is to be Christless, Godless, and in the high road to destruction. \par \pard\sb100\sa100 What shall we say to those who pray, yet give but little time to their prayers? We are obliged to say that they show at present very little of the mind of Christ. Asking little, they must expect to have little. Seeking little, they cannot be surprised if they possess little. It will always be found that when prayers are few, grace, strength, peace, and hope are small. \f2\fs1\8 [Footnote: "Ministers must pray much, if they would be successful. The apostles spent their time this way (\ul Act_6:4\ulnone ). Yea, our Lord Jesus preached all day, and continued all night alone in prayer to God. Ministers should be much in prayer. They use to reckon how many hours they spend in reading and study. It were far better both for ourselves and the Church of God, if more time was spent in prayer. Luther's spending three hours daily in secret prayer, and Bradford's studying on his knees, and] other instances of men in our time, are talked of rather than imitated."\emdash\i Traill\i0 . 1696]\f0\fs24 \par \pard\sb100\sa100\qj We shall do well to watch our habits of prayer with a holy watchfulness. Here is the pulse of our Christianity. Here is the true test of our state before God. Here true religion begins in the soul, when it does begin. Here it decays and goes backward, when a man backslides from God. Let us walk in the steps of our blessed Master in this respect as well as in every other.^ Like Him, let us be diligent in our private devotion. Let us know what it is to "depart into solitary places and pray." \par We see, for another thing, in this passage, \i a remarkable saying of our Lord as to the purpose for which He came into the world\i0 . We find Him saying, "let us go into the next towns, that I may preach there also: for therefore came I forth." \par The meaning of these words is plain and unmistakable. Our Lord declares that He came on earth to be a preacher and a teacher. He ca_me to fulfill the prophetical office, to be the "prophet greater than Moses," who had been so long foretold. (\ul Deu_18:15\ulnone .) He left the glory which He had from all eternity with the Father, to do the work of an evangelist. He came down to earth to show to man the way of peace, to proclaim deliverance to the captives, and recovering of sight to the blind. One principal part of His work on earth, was to go up and down and publish glad tidings, to offer healing to the broken-hearted, light to them `that sat in darkness, and pardon to the chief of sinners. "Therefore," He says, "came I forth." \par We ought to observe here, what infinite honor the Lord Jesus puts on the office of the preacher. It is an office which the eternal Son of God Himself undertook. He might have spent his earthly ministry in instituting and keeping up ceremonies, like Aaron. He might have ruled and reigned as a king, like David. But He chose a different calling. Until the time when He died as a sacrifice for our sins, His daaily, and almost hourly work was to preach. "Therefore," He says, "came I forth." \par Let us never be moved by those who cry down the preacher's office, and tell us that sacraments and other ordinances are of more importance than sermons. Let us give to every part of God's public worship its proper place and honor, but let us beware of placing any part of it above preaching. By preaching, the Church of Christ was first gathered together and founded, and by preaching, it has ever been maintained in healthb and prosperity. By preaching, sinners are awakened. By preaching, inquirers are led on. By preaching, saints are built up. By preaching, Christianity is being carried to the heathen world.\emdash There are many now who sneer at missionaries, and mock at those who go out into the high-ways of our own land, to preach to crowds in the open air. But such persons would do well to pause, and consider calmly what they are doing. The very work which they ridicule is the work which turned the world upside down, acnd cast heathenism to the ground. Above all, it is the very work which Christ Himself undertook. The King of kings and Lord of lords Himself was once a preacher. For three long years He went to and fro proclaiming the Gospel. Sometimes we see Him in a house, sometimes on the mountain side, sometimes in a Jewish synagogue, sometimes in a boat on the sea. But the great work He took up was always one and the same. He came always preaching and teaching. "Therefore," He says, "came I forth." \par \pard Let us leave the passage with a solemn resolution never to "despise prophesying." (\ul 1Th_5:20\ulnone .) The minister we hear may not be highly gifted. The sermons that we listen to may be weak and poor. But after all, preaching is God's grand ordinance for converting and saving souls. The faithful preacher of the Gospel is handling the very weapon which the Son of God was not ashamed to employ. This is the work of which Christ has said, "Therefore came I forth."\cf0\f3\fs23 \par }e\green0\blue0;} {\*\generator Riched20 5.40.11.2210;}\viewkind4\uc1\pard\sb100\sa100\qj\cf1\f0\fs24 W\f1\fs16 E\f0\fs24 read in these verses how our Lord Jesus Christ healed a leper. Of all our Lord's miracles of healing none were probably more marvelous than those performed on leprous people. Two cases only have been fully described in the Gospel history. Of these two, the case before us is one. \par Let us try to realize, in the first place, \i the dreadful nature of the disease which Jesus cured.\i0f \par Leprosy is a complaint of which we know little or nothing in our northern climate. In Bible lands it is far more common. It is a disease which is utterly incurable. It is no mere skin affection, as some ignorantly suppose. It is a radical disease of the whole man. It attacks, not merely the skin, but the blood, the flesh, and the bones, until the unhappy patient begins to lose his extremities, and to rot by inches.\emdash Let us remember beside this, that, amongst the Jews, the leper was reckoned gunclean, and was cut off from the congregation of Israel and the ordinances of religion. He was obliged to dwell in a separate house. None might touch him or minister to him. Let us remember all this, and then we may have some idea of the remarkable wretchedness of a leprous person. To use the words of Aaron, when he interceded for Miriam, he was "as one dead, of whom the flesh is half consumed." (\ul Num_12:12\ulnone .) \par But is there nothing like leprosy among ourselves? Yes! indeed there is. There his a foul soul-disease which is ingrained into our very nature, and cleaves to our bones and marrow with deadly force. That disease is the plague of sin. Like leprosy, it is a deep-seated disease, infecting every part of our nature, heart, will, conscience, understanding, memory, and affections. Like leprosy, it makes us loathsome and abominable, unfit for the company of God, and unmeet for the glory of heaven. Like leprosy, it is incurable by any earthly physician, and is slowly but surely dragging us doiwn to the second death. And, worst of all, far worse than leprosy, it is a disease from which no mortal man is exempt. "We are all," in God's sight, "as an unclean thing." (\ul Isa_64:6\ulnone .) \par Do we know these things? Have we found them out? Have we discovered our own sinfulness, guilt, and corruption? Happy indeed is that person who has been really taught to feel that he is a "miserable sinner," and that there is "no health in him"! Blessed indeed is he who has learned that he is a spiritual lepjer, and a bad, wicked, sinful creature! To know our disease is one step towards a cure. It is the misery and the ruin of many souls that they never yet saw their sins and their need. \par Let us learn, in the second place, from these verses, \i the wondrous and almighty power of the Lord Jesus Christ\i0 . \par We are told that the unhappy leper came to our Lord, "beseeching Him, and kneeling down," and saying, "If thou wilt, thou canst make me clean." We are told that "Jesus, moved with compassion, put kforth His hand and touched him, and said to him, I will, be thou clean." At once the cure was effected. That very instant the deadly plague departed from the poor sufferer, and he was healed. It was but a word, and a touch, and there stands before our Lord, not a leper, but a sound and healthy man. \par Who can conceive the greatness of the change in the feelings of this leper, when he found himself healed? The morning sun rose upon him, a miserable being, more dead than alive, his whole frame a mass of lsores and corruption, his very existence a burden. The evening sun saw him full of hope and joy, free from pain, and fit for the society of his fellow-men. Surely the change must have been like life from the dead. \par Let us bless God that the Savior with whom we have to do is almighty. It is a cheering and comfortable thought that with Christ nothing is impossible. No heart-disease is so deep-seated but He is able to cure it. No plague of soul is so virulent but our Great Physician can heal it. Let us mnever despair of any one's salvation, so long as he lives. The worst of spiritual lepers may yet be cleansed. No cases of spiritual leprosy could be worse than those of Manasseh, Saul, and Zaccheus, yet they were all cured;\emdash Jesus Christ made them whole. The chief of sinners may yet be brought nigh to God by the blood and Spirit of Christ. Men are not lost, because they are too bad to be saved, but because they will not come to Christ that He may save them. \par Let us learn, in the last place, fronm these verses, that \i there is a time to be silent about the work of Christ, as well as a time to speak\i0 . \par This is a truth which is taught us in a remarkable way. We find our Lord strictly charging this man to tell no one of his cure, to "say nothing to any man." We find this man in the warmth of his zeal disobeying this injunction, and publishing and "blazing abroad" his cure in every quarter. And we are told that the result was that Jesus "could no more enter into the city, but was without ino desert places." \par There is a lesson in all this of deep importance, however difficult it may be to use it rightly. It is clear that there are times when our Lord would have us work for Him quietly and silently, rather than attract public attention by a noisy zeal. There is a zeal which is "not according to knowledge," as well as a zeal which is righteous and praiseworthy. Everything is beautiful in its season. Our Master's cause may on some occasions be more advanced by quietness and patience, than ipn any other way. We are not to "give that which is holy to dogs," nor "cast pearls before swine." By forgetfulness of this we may even do more harm than good, and retard the very cause we want to assist. \par \pard\sb100\sa100 The subject is a delicate and difficult one, without doubt. Unquestionably the majority of Christians are far more inclined to be silent about their glorious Master than to confess Him before men\emdash and do not need the bridle so much as the spur. But still it is undeniable thatq there is a time for all things; and to know the time should be one great aim of a Christian. There are good men who have more zeal than discretion, and even help the enemy of truth by unseasonable acts and words. \f2\fs18 [Footnote: It would not be wise for a speaker at an English public meeting to proclaim the names of the families in Italy where the Bible is read, and to point out the streets and houses where these families resided. Such a speaker might be well-meaning, and full of zeal. He might reallry desire to glorify Christ, and publish the triumphs of His grace. But he would be guilty of a sad indiscretion, and show great ignorance of the very lesson which the verses before us contain. The words of an old commentator on this subject deserve notice: \par "In that our Saviour forbids this leper to publish this miracle at this unseasonable time, we learn that all truths are not to be professed or uttered at all times. Though we must never deny any truth, being demanded of it, or lawfully enjoined tos profess it, yet there is a wise concealment of the truth, which is sometimes to be used. (\ul Ecc_3:7\ulnone .) \par "When are we to conceal the truth? 1. When the case stands so that the uttering of it may bring hurt to the truth itself, as here, the publishing of this miracle was like to stop Christ's ministry. 2. When we are in the company of such persons as are more likely to cavil and scoff at the truth, than to make any good use of it. 3. When we are in the company of malicious enemies of the truth." (\ul Mat_7:6\ulnone .)\emdash\i Petter on Mark\i0 . 1661.]\f0\fs24 \par \pard Let us all pray for the Spirit of wisdom and of a sound mind. Let us seek daily to know the path of duty, and ask daily for discretion and good sense. Let us be bold as a lion in confessing Christ, and not be afraid to "speak of Him before princes," if need be. But let us never forget that "Wisdom is profitable to direct" (\ul Ecc_10:10\ulnone ), and let us beware of doing harm by an ill-directed zeal.\cf0\f3\fs23 \par } 4{f  i) {\rtf1\ansi\ansicpg1252\deff0\deflang1033{\foue  })(-{\rtf1\ansi\ansicpg1252\deff0\deflang1033{\fonttbl{\f0\froman\fcharset0 Times New Roman;}{\f1\froman\fprq2\fcharset0 Times New Roman;}{\f2\froman\fprq2\fcharset0 Georgia;}{\f3\fnil\fcharset0 Georgia;}} {\colortbl ;\red0dvnttbl{\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 HIS\fs24 passage shows our Lord once more at Capernaum. Once more we find Him doing His accustomed work, preaching the word, and healing those that were sick. \par We see, in these verses, \i what great spiritual privileges some persons enjoy, and yet make no use of them\i0 . \par This is a truth which isw strikingly illustrated by the history of Capernaum. No city in Palestine appears to have enjoyed so much of our Lord's presence, during His earthly ministry, as did this city. It was the place where He dwelt, after He left Nazareth. (\ul Mat_4:13\ulnone .) It was the place where many of His miracles were worked, and many of His sermons delivered. But nothing that Jesus said or did seems to have had any effect on the hearts of the inhabitants. They crowded to hear Him, as we read in this passage, "till thxere was no room about the door." They were amazed. They were astonished. They were filled with wonder at His mighty works. But they were not converted. They lived in the full noon-tide blaze of the Sun of Righteousness, and yet their hearts remained hard. And they drew from our Lord the heaviest condemnation that He ever pronounced against any place, except Jerusalem: "Thou, Capernaum, which art exalted unto heaven, shalt be brought down to hell; for if the mighty works, which have been done in thee, had ybeen done in Sodom, it would have remained until this day. But I say unto you, That it shall be more tolerable for the land of Sodom in the day of judgment, than for thee." (\ul Mat_11:23-24\ulnone .) \par It is good for us all to mark well this case of Capernaum. We are all too apt to suppose that it needs nothing but the powerful preaching of the Gospel to convert people's souls, and that if the Gospel is only brought into a place everybody \i must \i0 believe. We forget the amazing power of unbelief, zand the depth of man's enmity against God. We forget that the Capernaites heard the most faultless preaching, and saw it confirmed by the most surprising miracles, and yet remained dead in trespasses and sins. We need reminding that the same Gospel which is the savor of life to some, is the savor of death to others, and that the same fire which softens the wax will also harden the clay. Nothing, in fact, seems to harden man's heart so much, as to hear the Gospel regularly, and yet deliberately prefer the {service of sin and the world. Never was there a people so highly favored as the people of Capernaum, and never was there a people who appear to have become so hard. Let us beware of walking in their steps. We ought often to use the prayer of the Litany, "From hardness of heart, Good Lord, deliver us." \par We see, in the second place, from these verses, \i how great a blessing affliction may prove to a man's soul.\i0 \par We are told that one sick of the palsy was brought to our Lord, at Capernaum, in |order to be healed. Helpless and impotent, he was carried in his bed by four kind friends, and let down into the midst of the place where Jesus was preaching. At once the object of the man's desire was gained. The great Physician of soul and body saw him, and gave him speedy relief. He restored him to health and strength. He granted him the far greater blessing of forgiveness of sins. In short, the man who had been carried from his house that morning weak, dependent, and bowed down both in body and soul, }returned to his own house rejoicing. \par Who can doubt that to the end of his days this man would thank God for his palsy? Without it he might probably have lived and died in ignorance, and never seen Christ at all. Without it, he might have kept his sheep on the green hills of Galilee all his life long, and never been brought to Christ, and never heard these blessed words, "thy sins be forgiven thee." That palsy was indeed a blessing. Who can tell but it was the beginning of eternal life to his soul? ~\par How many in every age can testify that this palsied man's experience has been their own! They have learned wisdom by affliction. Bereavements have proved mercies. Losses have proved real gains. Sicknesses have led them to the great Physician of souls, sent them to the Bible, shut out the world, shown them their own foolishness, taught them to pray. Thousands can say like David, "It is good for me that I was afflicted, that I might learn thy statutes." (\ul Psa_119:71\ulnone .) \par Let us beware of murmuring under affliction. We may be sure there is a needs-be for every cross, and a wise reason for every trial. Every sickness and sorrow is a gracious message from God, and is meant to call us nearer to Him. Let us pray that we may learn the lesson that each affliction is appointed to convey. Let us see that we "refuse not Him that speaketh." \par We see, in the last place, in these verses, \i the priestly power of forgiving sins, which is possessed by our Lord Jesus Christ.\i0 \par We read that our Lord said to the sick of the palsy, "Son, thy sins be forgiven thee." He said these words with a meaning. He knew the hearts of the Scribes by whom He was surrounded. He intended to show them that He laid claim to be the true High Priest, and to have the power of absolving sinners, though at present the claim was seldom put forward. But that He had the power He told them expressly. He says, "the Son of man hath power on earth to forgive sins." In saying, "thy sins be forgiven thee," He had only exercised His rightful office. \par Let us consider how great must be the authority of Him, who has the power to forgive sins! This is the thing that none can do but God. No angel in heaven, no man upon earth, no church in council, no minister of any denomination, can take away from the sinner's conscience the load of guilt, and give him peace with God. They may point to the fountain open for all sin. They may declare with authority whose sins God is willing to forgive. But they cannot absolve by their own authority. They cannot put away transgressions. This is the peculiar prerogative of God, and a prerogative which He has put in the hands of His Son Jesus Christ. \par Let us think for a moment how great a blessing it is, that Jesus is our great High Priest, and that we know where to go for absolution! We must have a Priest and a sacrifice between ourselves and God. Conscience demands an atonement for our many sins. God's holiness makes it absolutely needful. Without an atoning Priest there can be no peace of soul. Jesus Christ is the very Priest that we need, mighty to forgive and pardon, tender-hearted and willing to save. \par \pard And now let us ask ourselves whether we have yet known the Lord Jesus as our High Priest? Have we applied to Him? Have we sought absolution? If not, we are yet in our sins. May we never rest till the Spirit witnesses with our spirit that we have sat at the feet of Jesus and heard his voice, saying, "Son, thy sins be forgiven thee."\cf0\f1\fs23 \par }, at the beginning of this passage, is the same person who is called Matthew in the first of the four Gospels. Let us not forget this. It is no less than an apostle and an evangelist, whose early history is now before our eyes. \par We learn from these verses \i the power of Christ to call men out from the world, and make them His disciples\i0 . We read that he said to Levi, when "sitting at the receipt of custom, Follow me." And at once "he arose and followed him." From a publican he became an apostle, and a writer of the first book in the New Testament, which is now known all over the world. \par This is a truth of deep importance. Without a divine call no one can be saved. We are all so sunk in sin, and so wedded to the world, that we should never turn to God and seek salvation, unless He first called us by His grace. God must speak to our hearts by His Spirit, before we shall ever speak to Him. Those who are sons of God, says the 17th Article, are "called according to God's purpose by His Spirit working in due season." Now how blessed is the thought that this calling of sinners is committed to so gracious a Savior as Christ! \par When the Lord Jesus calls a sinner to be His servant, He acts as a Sovereign; but He acts with infinite mercy. He often chooses those who seem most unlikely to do His will, and furthest off from His kingdom. He draws them to Himself with almighty power, breaks the chains of old habits and customs, and makes them new creatures. As the loadstone attracts the iron, and the south wind softens the frozen ground, so does Christ's calling draw sinners out from the world, and melt the hardest heart. "The voice of the Lord is mighty in operation." Blessed are they, who, when they hear it, harden not their hearts! \par We ought never to despair entirely of any one's salvation, when we read this passage of Scripture. He who called Levi, still lives and still works. The age of miracles is not yet past. The love of money is a powerful principle, but the call of Christ is more powerful. Let us not despair even about those who "sit at the receipt of custom," and enjoy abundance of this world's good things. The voice which said to Levi, "Follow me," may yet reach their hearts. We may yet see them arise, and take up their cross, and follow Christ. Let us hope continually, and pray for others. Who can tell what God may be going to do for any one around us? No one is too bad for Christ to call. Let us pray for all. \par We learn, for another thing, from these verses, that \i one of Christ's principal offices is that of a Physician\i0 . The Scribes and Pharisees found fault with Him for eating and drinking with publicans and sinners. But "when Jesus heard it, He saith unto them, They that are whole have no need of a physician, but they that are sick." \par The Lord Jesus did not come into the world, as some suppose, to be nothing more than a law-giver, a king, a teacher, and an example. Had this been all the purpose of His coming, there would have been small comfort for man. Diet-tables and rules of health are all very well for the convalescent, but not suitable to the man laboring under a mortal disease. A teacher and an example might be sufficient for an unfallen being like Adam in the garden of Eden. But fallen sinners like ourselves want healing first, before we can value rules. \par The Lord Jesus came into the world to be a physician as well as a teacher. He knew the necessities of human nature. He saw us all sick of a mortal disease, stricken with the plague of sin, and dying daily. He pitied us, and came down to bring divine medicine for our relief. He came to give health and cure to the dying, to heal the broken hearted, and to offer strength to the weak. No sin-sick soul is too far gone for Him. It is His glory to heal and restore to life the most desperate cases. For unfailing skill, for unwearied tenderness, for long experience of man's spiritual ailments, the great Physician of souls stands alone. There is none like Him. \par But what do we know ourselves of this special office of Christ? Have we ever felt our spiritual sickness and applied to him for relief? We are never right in the sight of God until we do. We know nothing aright in religion, if we think the sense of sin should keep us back from Christ. To feel our sins, and know our sickness is the beginning of real Christianity. To be sensible of our corruption and abhor our own transgressions, is the first symptom of spiritual health. Happy indeed are they who have found out their soul's disease! Let them know that Christ is the very Physician they require, and let them apply to Him without delay. \par We learn, in the last place, from these verses, that \i in religion it is worse than useless to attempt to mix things which essentially differ\i0 . "No man," He tells the Pharisees, "seweth a piece of new cloth on an old garment." "No man putteth new wine into old bottles." \par These words, we must of course see, were a parable. They were spoken with a special reference to the question which the Pharisees had just raised: "Why do the disciples of John fast, but thy disciples fast not?" Our Lord's reply evidently means, that to enforce fasting among His disciples would be inexpedient and unseasonable. His little flock was as yet young in grace, and weak in faith, knowledge, and experience. They must be led on softly, and not burdened at this early stage with requirements which they were not able to bear. Fasting, moreover, might, be suitable to the disciples of him who was only the Bridegroom's friend, who lived in the wilderness, preached the baptism of repentance, was clothed in camel's hair, and ate locusts and wild honey. But fasting was not equally suitable to the disciples of Him, who was the Bridegroom Himself, brought glad tidings to sinners, and came living like other men. In short, to require fasting of his disciples at present, would be putting "new wine into old bottles." It would be trying to mingle and amalgamate things that essentially differed. \par The principle laid down in these little parables is one of great importance. It is a kind of proverbial saying, and admits of a wide application. Forgetfulness of it has frequently done great harm in the Church. The evils that have arisen from trying to sew the new patch on the old garment, and put the new wine into old bottles, have neither been few nor small. \par How was it with the Galatian Church? It is recorded in Paul's epistle. Men wished in that Church to reconcile Judaism with Christianity, and to circumcise as well as baptize. They endeavored to keep alive the law of ceremonies and ordinances, and to place it side by side with the Gospel of Christ. In fact they would fain have put the "new wine into old bottles." And in so doing they greatly erred. \par How was it with the early Christian Church, after the apostles were dead? We have it recorded in the pages of Church history. Some tried to make the Gospel more acceptable by mingling it with Platonic philosophy. Some labored to recommend it to the heathen by borrowing forms, processions, and vestments from the temples of heathen gods. In short, they "sewed the new patch on the old garment." And in so doing they scattered broadcast the seeds of enormous evil. They paved the way for the whole Romish apostasy. \par How is it with many professing Christians in the present day? We have only to look around us and see. There are thousands who are trying to reconcile the service of Christ and the service of the world, to have the name of Christian and yet live the life of the ungodly\emdash to keep in with the servants of pleasure and sin, and yet be the followers of the crucified Jesus at the same time. In a word, they are trying to enjoy the "new wine," and yet to cling to the "old bottles." They will find one day that they have attempted that which cannot be done. \par \pard Let us leave the passage in a spirit of serious self-inquiry. It is one that ought to raise great searchings of heart in the present day. Have we never read what the Scripture says? "No man can serve two masters." "Ye cannot serve God and mammon." Let us place side by side with these texts the concluding words of our Lord in this passage, "New wine must be put into new bottles." \f1\fs18 [Footnote: It must always be remembered that the "bottle" here spoken of was not a bottle of glass or of earthenware, but of leather. Unless this is kept in view, the parable is unintelligible to an English mind. A similar remark applies to David's words, "I am become like a bottle in the smoke." (\ul Psa_119:83\ulnone .)]\cf0\f2\fs23 \par } ppDg y) {\rtf1\ansi\ansicpg1252\deff0\deflang1033{\fonttbl{\f0\froman\fcharset0 Times New Roman;}{\f1\froman\fprq2\fcharset0 Georgia;}{\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 person who is called Levies set before us a remarkable scene in our Lord Jesus Christ's earthly ministry. We see our blessed Master and His disciples going "through the corn fields on the Sabbath day." We are told that His disciples, "as they went, began to pluck the ears of corn." At once we hear the Pharisees accusing them to our Lord, as if they had committed some great moral offence. "Why do they on the Sabbath day that which is not lawful?" They received an answer full of deep wisdom, which all should study well, who desire to understand the subject of Sabbath observance. \par We see from these verses, \i what extravagant importance is attached to trifles by those who are mere formalists in religion.\i0 \par The Pharisees were mere formalists, if there ever were any in the world. They seem to have thought exclusively of the outward part, the husk, the shell, and the ceremonial of religion. They even added to these externals by traditions of their own. Their godliness was made up of washings, and fastings, and peculiarities in dress, and will-worship, while repentance, and faith, and holiness were comparatively overlooked. \par The Pharisees would probably have found no fault, if the disciples had been guilty of some offence against the moral law. They would have winked at covetousness, or perjury, or extortions, or excess, because they were sins to which they themselves were inclined. But no sooner did they see an infringement on their man-made traditions about the right way of keeping the Sabbath, than they raised an outcry, and found fault. \par Let us watch and pray, lest we fall into the error of the Pharisees. There are never wanting Christians who walk in their steps. There are thousands at the present day who plainly think more of the mere outward ceremonial of religion than of its doctrines. They make more ado about keeping saints' days, and turning to the east in the creed, and bowing at the name of Jesus, than about repentance, or faith, or separation from the world. Against this spirit let us ever be on our guard. It can neither comfort, satisfy, nor save. \par It ought to be a settled principle in our minds, that a man's soul is in a bad state, when he begins to regard man-made rites and ceremonies, as things of superior importance, and exalts them above the preaching of the Gospel. It is a symptom of spiritual disease. There is mischief within. It is too often the resource of an uneasy conscience. The first steps of apostasy from Protestantism to Romanism have often been in this direction. No wonder that Paul said to the Galatians, "Ye observe days, and months, and times, and years. I am afraid of you, lest I have bestowed on you labor in vain." (\ul Gal_4:10-11\ulnone .) \par We see, in the second place, from these verses, \i the value of a knowledge of holy Scripture.\i0 \par \pard\sb100\sa100 Our Lord replies to this accusation of the Pharisees by a reference to holy Scripture. He reminds His enemies of the conduct of David, when he "had need and was an hungered." "Have ye never read what David did?" They could not deny that the writer of the book of Psalms, and the man after God's own heart, was not likely to set a bad example. They knew in fact that he had not turned aside from God's commandment, all the days of his life, "save only in the matter of Uriah the Hittite." (\ul 1Ki_15:5\ulnone .) Yet what had David done? He had gone into the house of God, when pressed by hunger, and eaten "the shewbread, which is not lawful to eat but for the priests." \f1\fs18 [Footnote: There is some difficulty in this passage in the mention of Abiathar as "the High Priest." In the book of Samuel it appears that Abimelech was the High Priest, when the circumstance here referred to took place. (\ul 1Sa_21:6\ulnone .) \par The explanations of this difficulty are various. They are as follows\emdash \par 1. Beza says that both Abiathar and Abimelech had each two names, and that Abiathar was frequently called Abimelech, and Abimelech Abiathar. (See in proof of this, \ul 2Sa_8:17\ulnone ; \ul 1Ch_18:16\ulnone , and \ul 1Ch_24:3\ulnone .) \par 2. Lightfoot would translate the words, "In the days of Abiathar, the son of the High Priest," and says he is named rather than his father because he brought the Ephod to David, and by him inquiry was made by Urim and Thummim. He also says, that the Jews by "Abiathar" understood the Urim and Thummim, and to say that the thing was done "under Abiathar" would show that it was done by divine direction. \par 3. Whitby thinks that by "the High Priest" here, we are not to understand him who was strictly so called, but only one who was an eminent man of the order. He quotes as examples, \ul Mat_2:4\ulnone , \ul Mat_26:3\ulnone , \ul Mat_27:62\ulnone ; \ul Joh_11:47\ulnone ; \ul Mar_14:10\ulnone , \ul Mar_14:43\ulnone . \par 4. Some think that both Abimelech and Abiathar officiated as High Priests at the same time. That there was nothing altogether unusual in there being two Chief Priests at once, is shown by \ul 1Ch_18:16\ulnone , where two names are given as "the Priests." \par 5. Some think that there has been a mistake made in transcribing the original words of Mark in this place, and some words have been inserted or wrongly written. Beza's manuscript omits the words translated, "in the time of Abiathar the High Priest," altogether. The St. Gall manuscript and the Gothic version have the word "Priest" simply, and not "High Priest." The Persian version has "Abimelech" instead of "Abiathar." However, it is only fair to say that the evidence of the great majority of manuscripts and versions is in favor of the text as it stands. \par Some of these solutions of the difficulty are evidently more probable than others. But any one of them is far more reasonable and deserving of belief than to suppose, as some have asserted, that Mark made a blunder! Such a theory destroys the whole principle of the inspiration of Scripture. Transcribers of the Bible have possibly made occasional mistakes. The original writers were inspired in the writing of every word, and therefore could not err.]\f0\fs24 He had thus shown that some requirements of God's laws might be relaxed in case of necessity. To this Scripture example our Lord refers his adversaries. They found nothing to reply to it. The sword of the Spirit was a weapon which they could not resist. They were silenced and put to shame. \par \pard\sb100\sa100\qj Now the conduct of our Lord on this occasion ought to be a pattern to all His people. Our grand reason for our faith, and practice, should always be, "Thus it is written in the Bible." "What saith the Scripture?" We should endeavor to have the word of God on our side in all debateable questions. We should seek to be able to give a scriptural answer for our behavior in all matters of dispute. We should refer our enemies to the Bible as our rule of conduct. We shall always find a plain text the most powerful argument we can use. In a world like this we must expect our opinions to be attacked, if we serve Christ, and we may be sure that nothing silences adversaries so soon as a quotation from Scripture. \par Let us however remember, that if we are to use the Bible as our Lord did, we must know it well, and be acquainted with its contents. We must read it diligently, humbly, perseveringly, prayerfully, or we shall never find its texts coming to our aid in the time of need. To use the sword of the Spirit effectually, we must be familiar with it, and have it often in our hands. There is no royal road to the knowledge of the Bible. It does not come to man by intuition. The book must be studied, pondered, prayed over, searched into, and not left always lying on a shelf, or carelessly looked at now and then. It is the students of the Bible, and they only, who will find it a weapon ready to hand in the day of battle. \par We see, in the last place, from these verses, \i the true principle by which all questions about the observance of the sabbath ought to be decided. \i0 "The Sabbath," says our Lord, "was made for man, and not man for the Sabbath." \par There is a mine of deep wisdom in those words. They deserve close attention, and the more so because they are not recorded in any Gospel but that of Mark. Let us see what they contain. \par "The Sabbath was made for man." God made it for Adam in Paradise, and renewed it to Israel on Mount Sinai. It was made for all mankind, not for the Jew only, but for the whole family of Adam. It was made for man's benefit and happiness. It was for the good of his body, the good of his mind, and the good of his soul. It was given to him as a boon and a blessing, and not as a burden. This was the original institution. \par But "man was not made for the Sabbath." The observance of the day of God was never meant to be so enforced as to be an injury to his health, or to interfere with his necessary wants. The original command to "keep holy the Sabbath day," was not intended to be so interpreted as to do harm to his body, or prevent acts of mercy to his fellow-creatures. This was the point that the Pharisees had forgotten, or buried under their traditions. \par There is nothing in all this to warrant the rash assertion of some, that our Lord has done away with the fourth commandment. On the contrary, He manifestly speaks of the Sabbath day as a privilege and a gift, and only regulates the extent to which its observance should be enforced. He shows that works of necessity and mercy may be done on the Sabbath day; but He says not a word to justify the notion that Christians need not "remember the day to keep it holy." \par \pard\sb100\sa100 Let us be jealous over our own conduct in the matter of observing the Sabbath. There is little danger of the day being kept too strictly in the present age. There is far more danger of its being profaned and forgotten entirely. Let us contend earnestly for its preservation among us in all its integrity. We may rest assured that national prosperity and personal growth in grace, are intimately bound up in the maintenance of a holy Sabbath. \f1\fs18 [Footnote: The concluding words of the passage now expounded are remarkable. "The Son of man is Lord also of the Sabbath." They have received some rather strange interpretations, which it may be well to notice. \par 1. Chrysostom, Grotius, Calovius, and others, think that the "son of man" in this place means "any man," any one naturally born of the family of Adam, and not Christ Himself. To say nothing of the objections that might be brought against the doctrine involved in such a sense, it is an unanswerable objection that the expression " son of man" is never used in this way in the New Testament. Whitby says that it occurs eighty-eight times, and always applies to Christ. \par 2. Others say that our Lord's meaning is, to assert His own right to dispense with the observance of the fourth commandment. This however seems a very unsatisfactory interpretation. Our Lord declares plainly in one place, that He came "not to destroy the law but to fulfil." He challenges the Jews in another place to convict him of any breach of the law: "which of you convinceth me of sin?" His enemies, when they brought Him at last before Caiaphas, did not charge Him with breaking the fourth commandment. No doubt they would have done so had he given them occasion, either by His teaching or practice. \par The true meaning appears to be, that our Lord claims the right to dispense with all the traditional rules, and man-made laws about the Sabbath, with which the Pharisees had overloaded the day of rest. As Son of man, who came not to destroy but to save, He asserts His power to set free the blessed Sabbath from the false and superstitious notions with which the Rabbins had clogged and poisoned it, and to restore it to its proper meaning and use. He declares that the Sabbath is His day\emdash His by creation and institution, since He first gave it in Paradise and at Sinai\emdash and proclaims His determination to defend and purify His day from Jewish imposition, and to give it to His disciples as a day of blessing, comfort, and benefit, according to its original intention. \par Two things are implied in our Lord's words. One is His own divinity. The "Lord of the Sabbath day" could be no less than God Himself. It is like the expression, " In this place is one greater than the temple." (\ul Mat_12:6\ulnone .) The other is His intention of altering the day of rest from the seventh day of the week to the first. At the time that He spoke, neither of these things doubtless were apparent to the Jews, and probably not to His disciples. After his ascension they "would remember his words." \par \pard A passage in Mayer's Commentary is worth reading. "It is certain that Christ being a perfect pattern of doctrine in all things, did not transgress, or maintain any transgression against any law of God. Wherefore it is to be held that all His speech here tended to nothing else but to convince the Pharisees of blindness and ignorance touching the right keeping of the Sabbath according to the commandment, it being never required to rest so strictly as they thought."\emdash\i Meyer's Commentary\i0 . 1631]\cf0\f2\fs23 \par } ((wi  a) {\rtf1\ansi\ansicpg1252\deff0\deflang1033{\fozh e){\rtf1\ansi\ansicpg1252\deff0\deflang1033{\fonttbl{\f0\froman\fcharset0 Times New Roman;}{\f1\froman\fprq2\fcharset0 Georgia;}{\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 HESE\fs24 versnttbl{\f0\froman\fprq2\fcharset0 Times New Roman;}{\f1\froman\fcharset0 Times New Roman;}{\f2\froman\fprq2\fcharset0 Georgia;}{\f3\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 show us our Lord again working a miracle. He heals a man in the synagogue, "which had a withered hand." Always about His Father's business\f1\emdash\f0 always doing good\f1\emdash\f0 doing it in the sight of enemies as well as of friends\f1\emdash\f0 such was the daily tenor of our Lord's earthly ministry. And He "left us an example that we should follow His steps." (\ul 1Pe_2:21\ulnone .) Blessed indeed are those Christians who strive, however feebly, to imitate their Master! \par Let us observe in these verses, \i how our Lord Jesus Christ was watched by His enemies.\i0 We read that "they watched Him, whether He would heal him on the Sabbath day, that they might accuse Him." \par What a melancholy proof we have here of the wickedness of human nature! It was the Sabbath day, when these things happened. It was in the synagogue, where men were assembled to hear the word and worship God. Yet even on the day of God, and at the time of worshiping God, these wretched formalists were plotting mischief against our Lord. The very men who pretended to such strictness and sanctity in little things, were full of malicious and angry thoughts in the midst of the congregation. (\ul Pro_5:14\ulnone .) \par Christ's people must not expect to fare better than their Master. They are always watched by an ill-natured and spiteful world. Their conduct is scanned with a keen and jealous eye. Their ways are noted and diligently observed. They are marked men. They can do nothing without the world's noticing it. Their dress, their expenditure, their employment of time, their conduct in all the relations of life, are all rigidly and closely remarked. Their adversaries wait for their halting, and if at any time they fall into an error, the ungodly rejoice. \par It is good for all Christians to keep this before their minds. Wherever we go, and whatever we do, let us remember that, like our Master, we are "watched." The thought should make us exercise a holy jealousy over all our conduct, that we may do nothing to cause the enemy to blaspheme. It should make us diligent to avoid even the "appearance of evil." Above all, it should make us pray much, to be kept in our tempers, tongues, and daily public demeanor. That Savior who was "watched" Himself, knows how to sympathize with his people, and to supply grace to help in time of need. \par Let us observe, in the second place, \i the great principle that our Lord lays down about Sabbath observance.\i0 He teaches that it is lawful "to do good" on the Sabbath. \par This principle is taught by a remarkable question. He asks those around Him, whether it was "lawful to do good or evil on the Sabbath days, to save life, or to kill?" Was it better to heal this poor sufferer before Him with the withered hand, or to leave him alone? Was it more sinful to restore a person to health on the Sabbath, than to plot murder, and nourish hatred against an innocent person, as they were doing at that moment against Himself? Was He to be blamed for saving a life on the Sabbath? Were they blameless who were desirous to kill? No wonder that before such a question as this, our Lord's enemies "held their peace." \par It is plain from these words of our Lord, that no Christian need ever hesitate to do a really good work on the Sunday. A real work of mercy, such as ministering to the sick, or relieving pain, may always be done without scruple. The holiness with which the fourth commandment invests the Sabbath day, is not in the least degree invaded by anything of this kind. \par But we must take care that the principle here laid down by our Lord, is not abused and turned to bad account. We must not allow ourselves to suppose that the permission to "do good," implied that every one might find his own pleasure on the Sabbath. The permission to "do good" was never meant to open the door to amusements, worldly festivities, traveling, journeying, and sensual gratification. It was never intended to license the Sunday railway train, or the Sunday steamboat, or the Sunday exhibition. These things do good to none, and do certain harm to many. They rob many a servant of his seventh day's rest. They turn the Sunday of thousands into a day of hard toil. Let us beware of perverting our Lord's words from their proper meaning. Let us remember what kind of "doing good" on the Sabbath His blessed example sanctioned. Let us ask ourselves whether there is the slightest likeness between our Lord's works on the Sabbath, and those ways of spending the Sabbath for which many contend, who yet dare to appeal to our Lord's example. Let us fall back on the plain meaning of our Lord's words, and take our stand on them. He gives us a liberty to "do good" on Sunday, but for feasting, sight-seeing, party-giving, and excursions, He gives no liberty at all. \par Let us observe, in the last place,\i the feelings which the conduct of our Lord's enemies called forth in His heart. \i0 We are told that "He looked round about on them with anger, being grieved for the hardness of their hearts." \par This expression is very remarkable, and demands special attention. It is meant to remind us that our Lord Jesus Christ was a man like ourselves in all things, sin only excepted. Whatever sinless feelings belong to the constitution of man, our Lord partook of, and knew by experience. We read that He "marveled," that He "rejoiced," that He "wept," that He "loved," and here we read that He felt "anger." \par It is plain from these words that there is an "anger" which is lawful, right, and not sinful. There is an indignation which is justifiable, and on some occasions may be properly manifested. The words of Solomon and Paul both seem to teach the same lesson. "The north wind driveth away rain, so doth an angry countenance a backbiting tongue." "Be ye angry and sin not." (\ul Pro_25:23\ulnone . \ul Eph_4:26\ulnone .) \par Yet it must be confessed that the subject is full of difficulty. Of all the feelings that man's heart experiences, there is none perhaps which so soon runs into sin as the feeling of anger. There is none which once excited seems less under control. There is none which leads on to so much evil. The length to which ill-temper, irritability, and passion, will carry even godly men, all must know. The history of "the contention" of Paul and Barnabas at Antioch, and the story of Moses being provoked till he "spake unadvisedly with his lips," are familiar to every Bible reader. The awful fact that passionate words are a breach of the sixth commandment, is plainly taught in the Sermon on the Mount. And yet here we see that there is anger which is lawful. \par \pard Let us leave this subject with an earnest prayer, that we may all be enabled to take heed to our spirit in the matter of anger. We may rest assured that there is no human feeling which needs so much cautious guarding as this. A sinless wrath is a very rare thing. The wrath of man is seldom for the glory of God. In every case a righteous indignation should be mingled with grief and sorrow for those who cause it, even as it was in the case of our Lord. And this, at all events, we may be sure of\f1\emdash\f0 it is better never to be angry, than to be angry and sin. \f2\fs18 [Footnote: In connection with this subject, Bishop Butler's Sermon on Resentment deserves perusal. He says at the conclusion of it: "That passion, from whence men take occasion to run into the dreadful sins of malice and revenge, even that passion, as implanted in our nature by God, is not only innocent but a generous movement of mind. It is in itself, and in its original, no more than indignation against injury and wickedness\emdash that which is the only deformity in the creation, and the only reasonable object of abhorrence and dislike."\emdash\i Bishop Butler\i0 .]\cf0\f3\fs23 \par }vast amount of benefit these few men have conferred on the world! The names of a few Jewish fishermen are known and loved by millions all over the globe, while the names of many kings and rich men are lost and forgotten. It is they who do good to souls who are had "in everlasting remembrance." (\ul Psa_112:6\ulnone .) \par Let us notice in these verses, \i how many of the twelve who are here named, had been called to be disciples before they were ordained apostles. \par \i0 There are six, at least, out of the number, whose first call to follow Christ is specially recorded. These six are Peter and Andrew, James and John, Philip and Matthew. In short, there can be little doubt that eleven of our Lord's apostles were converted before they were ordained. \par It ought to be the same with all ministers of the Gospel. They ought to be men who have been first called by the Spirit, before they are set apart for the great work of teaching others. The rule should be the same with them as with the apostles\emdash "first converted, then ordained." \par It is impossible to overrate the importance of this to the interests of true religion. Bishops and presbyteries can never be too strict and particular in the enquiries they make about the spiritual character of candidates for orders. An unconverted minister is utterly unfit for his office. How can he speak experimentally of that grace which he has never tasted himself? How can he commend that Savior to his people whom he himself only knows by name? How can he urge on souls the need of that conversion and new birth, which he himself has not experienced? Miserably mistaken are those parents who persuade their sons to become clergymen, in order to obtain a good living, or follow a respectable profession! What is it but persuading them to say what is not true, and to take the Lord's name in vain? None do such injury to the cause of Christianity, as unconverted, worldly ministers. They are a support to the infidel, a joy to the devil, and an offence to God. \par Let us notice, in the second place, \i the nature of the office to which the apostles were ordained\i0 . They were to "be with Christ." They were to be "sent forth to preach." They were to have "power to heal sicknesses." They were to "cast out devils." \par These four points deserve attention. They contain much instruction. Our Lord's twelve apostles, beyond doubt, were a distinct order of men. They had no successors when they died. Strictly and literally speaking, there is no such thing as apostolical succession. No man can be really called a "successor of the apostles," unless he can work miracles, and teach infallibly, as they did. But still, in saying this, we must not forget, that in many things the apostles were intended to be patterns and models for all ministers of the Gospel. Bearing this in mind, we may draw most useful lessons from this passage, as to the duties of a faithful minister. \par Like the apostles, the faithful minister ought to keep up close communion with Christ. He should be much "with Him." His fellowship should be "with the Son." (\ul 1Jo_1:3\ulnone .) He should abide in Him. He should be separate from the world, and daily sit, like Mary, at Jesus' feet, and hear His word. He should study Him, copy Him, drink into His Spirit, and walk in His steps. He should strive to be able to say, when he enters the pulpit, "that which we have seen and heard declare we unto you." (\ul 1Jo_1:3\ulnone .) \par Like the apostles, the faithful minister ought to be a preacher. This must ever be his principal work, and receive the greatest part of his thoughts. He must place it above the administration of the sacraments. (\ul 1Co_1:17\ulnone .) He must exalt it above the reading of forms. An unpreaching minister is of little use to the church of Christ. He is a lampless light-house, a silent trumpeter, a sleeping watchman, a painted fire. \par Like the apostles, the faithful minister must labor to do good in every way. Though he cannot heal the sick, he must seek to alleviate sorrow, and to increase happiness among all with whom he has to do. He must strive to be known as the comforter, the counselor, the peacemaker, the helper, and the friend of all. Men should know him, not as one who rules and domineers, but as one who is "their servant for Jesus' sake." (\ul 2Co_4:5\ulnone .) \par Like the apostles, the faithful minister must oppose every work of the devil. Though not called now to cast out evil spirits from the body, he must be ever ready to resist the devil's devices, and to denounce his snares for the soul. He must expose the tendency of races, theaters, balls, gambling, drunkenness, Sabbath-profanation, and sensual gratifications. Every age has its own peculiar temptations. Many are the devices of Satan. But whatever be the direction in which the devil is most busy, there ought the minister to be, ready to confront and withstand him. \par How great is the responsibility of ministers! How heavy their work, if they do their duty! How much they need the prayers of all praying people, in order to support and strengthen their hands! No wonder that Paul says so often to the churches, "Pray for us." \par Let us notice, in the last place, how \i our Lord Jesus Christ's zeal was misunderstood by His enemies\i0 . We are told that they "went out to lay hold of him, for they said, he is beside himself." \par There is nothing in this fact that need surprise us. The prophet who came to anoint Jehu was called a "mad fellow." (\ul 2Ki_9:11\ulnone .) Festus told Paul that he was "mad." Few things show the corruption of human nature more clearly, than man's inability to understand zeal in religion. Zeal about money, or science, or war, or commerce, or business, is intelligible to the world. But zeal about religion is too often reckoned foolishness, fanaticism, and the sign of a weak mind. If a man injures his health by study, or excessive attention to business, no fault is found:\emdash "He is a diligent man."\emdash But if he wears himself out with preaching, or spends his whole time in doing good to souls, the cry is raised, "He is an enthusiast and righteous over-much." The world is not altered. The "things of the Spirit" are always "foolishness to the natural man." (\ul 1Co_2:14\ulnone .) \par Let it not shake our faith, if we have to drink of the same cup as our blessed Lord. Hard as it may be to flesh and blood to be misunderstood by our relations, we must recollect it is no new thing. Let us call to mind our Lord's words, "He that loveth father and mother more than me is not worthy of me." Jesus knows the bitterness of our trials, Jesus feels for us. Jesus will give us help. \par \pard Let us bear patiently the unreasonableness of unconverted men, even as our Lord did. Let us pity their blindness and want of knowledge, and not love them one whit the less. Above all, let us pray that God would change their hearts. Who can tell but the very persons who now try to turn us away from Christ, may one day become new creatures, see all things differently, and follow Christ themselves?\cf0\f1\fs23 \par } 8j a) {\rtf1\ansi\ansicpg1252\deff0\deflang1033{\fonttbl{\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 HE\fs24 beginning of this passage describes the appointment of the twelve apostles. It is an event in our Lord's earthly ministry, which should always be read with deep interest. What a set0 Georgia;}{\f2\fnil\fcharset0 Georgia;}} {\colortbl ;\red0\green0\blue0;} {\*\generator Riched20 5.40.11.2210;}\viewkind4\uc1\pard\sb100\sa100\qj\cf1\f0\fs24 W\fs16 E\fs24 all know how painful it is to have our conduct misunderstood and misrepresented, when we are doing right. It is a trial which our Lord Jesus Christ had to endure continually, all through His earthly ministry. We have an instance in the passage before us. The "Scribes which came down from Jerusalem" saw the miracles which He worked. They could not deny their reality. What then did they do? They accused our blessed Savior of being in league and union with the devil. They said, "He hath Beelzebub, and by the prince of the devils casteth he out devils." \par In our Lord's answer to this wicked accusation, there are expressions which deserve special attention. Let us see what lessons they contain for our use. \par We ought to notice, in the first place, \i how great is the evil of dissensions and divisions.\i0 \par This is a lesson which is strongly brought out in the beginning of our Lord's reply to the scribes. He shows the absurdity of supposing that Satan would "cast out Satan," and so help to destroy his own power. He appeals to the notorious fact, which even his enemies must allow, that there can be no strength where there is division. "If a kingdom be divided against itself, that kingdom cannot stand." \par This truth is one which does not receive sufficient consideration. On no point has the abuse of the right of private judgment produced so much evil. The divisions of Christians are one great cause of the weakness of the visible church. They often absorb energy, time, and power, which might have been well bestowed on better things. They furnish the infidel with a prime argument against the truth of Christianity. They help the devil. Satan indeed is the chief promoter of religious divisions. If he cannot extinguish Christianity, he labors to make Christians quarrel with one another, and to set every man's hand against his neighbor. None knows better than the devil, that "to divide is to conquer." \par Let us resolve, so far as in us lies, to avoid all differences, dissensions, and disputes in religion. Let us loathe and abhor them as the plague of the churches. We cannot be too jealous about all saving truths. But it is easy to mistake morbid scrupulosity for conscientiousness, and zeal about mere trifles for zeal about the truth. Nothing justifies separation from a church but the separation of that church from the Gospel. Let us be ready to concede much, and make many sacrifices for the sake of unity and peace. \par We ought to notice, in the second place, \i what a glorious declaration our Lord makes in these verses about the forgiveness of sins\i0 . He says, "all sins shall be forgiven to the sons of men, and blasphemies wherewith soever they shall blaspheme." \par These words fall lightly on the ears of many persons. They see no particular beauty in them. But to the man who is alive to his own sinfulness and deeply sensible of his need of mercy, these words are sweet and precious. "All sins shall be forgiven." The sins of youth and age\emdash the sins of head, and hand, and tongue, and imagination\emdash the sins against all God's commandments\emdash the sins of persecutors, like Saul\emdash the sins of idolaters, like Manasseh\emdash the sins of open enemies of Christ, like the Jews who crucified Him\emdash the sins of backsliders from Christ, like Peter\emdash all, all may be forgiven. The blood of Christ can cleanse all away. The righteousness of Christ can cover all, and hide all from God's eyes. \par The doctrine here laid down is the crown and glory of the Gospel. The very first thing it proposes to man is free pardon, full forgiveness, complete remission, without money and without price. "Through this man is preached unto you the forgiveness of sins; and by Him all that believe are justified from all things." (\ul Act_13:39\ulnone .) \par Let us lay hold on this doctrine without delay, if we never received it before. It is for us, as well as for others. We too, this very day, if we come to Christ, may be completely forgiven. "Though our sins have been as scarlet, they shall be white as snow." (\ul Isa_1:18\ulnone .) \par Let us cleave firmly to this doctrine, if we have received it already. We may sometimes feel faint, and unworthy, and cast down. But if we have really come to Jesus by faith, our sins are clean forgiven. They are cast behind God's back\emdash blotted out of the book of His remembrance\emdash sunk into the depths of the sea. Let us believe and not be afraid. \par We ought to notice, in the last place, that \i it is possible for a man's soul to be lost for ever in hell\i0 . The words of our Lord are distinct and express. He speaks of one who "hath never forgiveness, but is in danger of eternal damnation." \par This is an awful truth, beyond doubt. But it is a truth, and we must not shut our eyes against it. We find it asserted over and over again in Scripture. Figures of all kinds are multiplied, and language of every sort is employed, in order to make it plain and unmistakable. In short, if there is no such thing as "eternal damnation," we may throw the Bible aside, and say that words have no meaning at all. \par We have great need to keep this awful truth steadily in view in these latter days. Teachers have risen up, who are openly attacking the doctrine of the eternity of punishment, or laboring hard to explain it away. Men's ears are being tickled with plausible sayings about "the love of God," and the impossibility of a loving God permitting an everlasting hell. The eternity of punishment is spoken of as a mere "speculative question," about which men may believe anything they please.\emdash In the midst of all this flood of false doctrine, let us hold firmly the old truth. Let us not be ashamed to believe that there is an eternal God\emdash an eternal heaven\emdash and an eternal hell. Let us recollect that sin is an infinite evil. It needed an atonement of infinite value to deliver the believer from its consequences\emdash and it entails an infinite loss on the unbeliever who rejects the remedy provided for it. Above all, let us fall back on plain scriptural statements, like that before us this day. One plain text is worth a thousand abstruse arguments.. \par \pard\sb100\sa100 Finally, if it be true that there is an "eternal damnation," let us give diligence that we ourselves do not fall into it. Let us escape for our lives, and not linger. (\ul Gen_19:16-17\ulnone .) Let us flee for refuge to the hope set before us in the Gospel, and never rest till we know and feel that we are safe. And never, never let us be ashamed of seeking safety. Of sin, worldliness, and the love of pleasure, we may well be ashamed. But we never need be ashamed of seeking to be delivered from an eternal hell. \f1\fs18 [Footnote: There is an expression in the passage now expounded, which appears to demand special notice. It is confessedly one of the hard things of Scripture, and has often troubled the hearts of Bible readers. I refer to the saying of our Lord, "He that blasphemeth against the Holy Ghost hath never forgiveness." It seems that there is such a thing as an \i unpardonable \i0 sin. \par Some interpreters have endeavored to cut the knot of the difficulty, by maintaining that the sin here referred to was entirely confined to the time when our Lord was on earth. They say that when the Scribes and Pharisees saw the evidence of our Lord's miracles, and yet refused to believe in Him as the Messiah, they committed the unpardonable sin. Their assertion that our Lord worked miracles through Beelzebub, was blasphemy against the Holy Ghost. \par There might be something in this view, if the passage under consideration stood entirely alone\emdash though even then he would be a bold man who would assert that there were no hardened Scribes and Pharisees among the three thousand converted and forgiven an the day of Pentecost. But, unfortunately for this theory, the doctrine here laid down is to be found in other places of Scripture beside this. I allude of course to the well-known passages, \ul Heb_6:4-6\ulnone ; \ul Heb_10:26\ulnone , and \ul 1Jo_5:17\ulnone . In all these places there seems a reference to a sin which is not forgiven. \par What then is the unpardonable sin ? It must be frankly confessed that its precise nature is nowhere defined in holy Scripture. The most probable view is, that it is a combination of clear intellectual knowledge of the Gospel, with deliberate rejection of it, and wilful choice of sin. It is a union of light in the head, and hatred in the heart. Such was the case of Judas Iscariot. We must not flatter ourselves that none have walked in his steps. In the absence of any definition in Scripture, we shall probably not get much nearer to the mark than this. Yet even this view must be carefully handled. The limits which knowledge combined with unbelief must pass, in order to become the unpardonable sin, are graciously withheld from us. It is mercifully ordered of God, that man can never decide positively of any brother, that he has committed a sin which cannot be forgiven. \par But although it is difficult to define what the unpardonable sin is, it is far less difficult to point out what it is not. A few words on this point may possibly help to relieve tender consciences. \par We may lay it down as nearly Certain, that those who are troubled with fears that they have sinned the unpardonable sin, are the very people who have not sinned it. The very fact that they are afraid and anxious about it, is the strongest possible evidence in their favor. A troubled conscience\emdash an anxiety about salvation, and a dread of being cast away\emdash a concern about the next world, and a desire to escape from the wrath of God\emdash will probably never be found in the heart of that person who has sinned the sin for which there is no forgiveness. It is far more probable that the general marks of such a person will be utter hardness of conscience\emdash a seared heart\emdash an absence of any feeling\emdash a thorough insensibility to spiritual concern. The subject may safely be left here. There is such a thing as a sin which is never forgiven. But those who are troubled about it, are most unlikely to have committed it. \par \pard The following quotation from Thomas Fuller deserves attention: "The sin against the Holy Ghost is ever attended with these two symptoms\emdash absence of all contrition, and of all desire of forgiveness. Now, if thou canst truly say that thy sins are a burden to thee\emdash that thou dost desire forgiveness, and wouldst give anything to attain it, be of good comfort; thou hast not yet, and, by God's grace, never shall, commit that unpardonable offence. I will not define how near thou hast been unto it. As David said to Jonathan, 'there is but a step between me and death'\emdash so, may be, thou hast missed it very narrowly; but assure thyself thou art not as yet guilty thereof."\emdash \i Fuller's Cause and Cure of a Wounded Conscience\i0 .]\cf0\f2\fs23 \par }  @l q)#{\rtf1\ansi\ansicpg1252\deff0\deflang1033{\fonttbl{\f0\froman\fcharset0 Times New Roman;}{\f1\froman\fprq2\fcharset0 Georgia;}{\f2\fnil\fcharset0 Georgia;}} {\colortbl ;\red0恱k ){\rtf1\ansi\ansicpg1252\deff0\deflang1033{\fonttbl{\f0\froman\fcharset0 Times New Roman;}{\f1\froman\fprq2\fchar\green0\blue0;} {\*\generator Riched20 5.40.11.2210;}\viewkind4\uc1\pard\sb100\sa100\qj\cf1\f0\fs24 I\fs16 N\fs24 the verses which immediately precede this passage, we see our blessed Lord accused by the Scribes of being in league with the devil. They said, "He hath Beelzebub, and by the prince of the devils casteth he out devils." \par \pard\sb100\sa100 In the verses we have now read, we find that this absurd charge of the Scribes was not all that Jesus had to endure at this time. We are told that "his brethren and his mother came, and, standing without, sent unto him, calling him." They could not yet understand the beauty and usefulness of the life that our Lord was living. Though they doubtless loved Him well, they would fain have persuaded him to cease from His work, and "spare himself." Little did they know what they were doing! Little had they observed or understood our Lord's words when He was only twelve years old, "wist ye not that I must be about my Father's business?" (\ul Luk_2:49\ulnone .) \f1\fs18 [Footnote: The remarks of Scott on the conduct of our Lord's mother on this occasion, are worth quoting: "It is plain that many of these intimations were suited, and doubtless prophetically intended, to be a Scriptural protest against the idolatrous honor, to this day, by vast multitudes, rendered to Mary the mother of Jesus. She was, no doubt, an excellent and honorable character, but evidently not perfect. She is entitled to great estimation, and high veneration, but surely not to religious confidence and worship." It is difficult to mention any doctrine more completely destitute of Scriptural foundation, than the Romish doctrine of the efficacy of Mary's intercession, or the utility of addressing our prayers to her. As to the doctrine of the immaculate conception of Mary, which has been lately accredited by the Romish Church, it is a mere man-made figment, without a single word of Scripture to support it. Holy and full of grace as Mary was, it is plain that she regarded herself as one "born in sin," and needing a Saviour. We have her own remarkable words in evidence of this last point: "My spirit hath rejoiced in God my Saviour." (\ul Luk_1:47\ulnone .) \par As to the opinion of the Fathers on the conduct of the mother of our Lord in this place, Whitby has collected some curious expressions:\emdash "Theophylact taxes her with vain-glory and guilt, in endeavoring to draw Jesus from teaching the word. Tertullian pronounceth her guilty of incredulity\emdash Chrysostom of vain-glory; infirmity and madness, for this very thing."]\f0\fs24 \par \pard\sb100\sa100\qj It is interesting to remark the quiet, firm perseverance of our Lord, in the face of all discouragements. None of these things moved Him. The slanderous suggestions of enemies, and the well-meant remonstrances of ignorant friends, were alike powerless to turn Him from His course. He had set His face as a flint towards the cross and the crown. He knew the work He had come into the world to do. He had a baptism to be baptized, and was straitened till it was accomplished. (\ul Luk_12:50\ulnone .) \par So let it be with all true servants of Christ. Let nothing turn them for a moment out of the narrow way, or make them stop and look back. Let them not heed the ill-natured remarks of enemies. Let them not give way to the well-intentioned but mistaken entreaties of unconverted relations and friends. Let them reply in the words of Nehemiah, "I am doing a great work, and I cannot come down." (\ul Neh_6:3\ulnone .) Let them say, "I have taken up the cross, and I will not cast it away." \par We learn from these verses one mighty lesson. We learn, \i who they are that are reckoned the relations of Jesus Christ\i0 . They are they who are His disciples, and "do the will of God." Of such the great Head of the Church says, "the same is my brother, and sister, and mother." \par How much there is in this single expression! What a rich mine of consolation it opens to all true believers! Who can conceive the depth of our Lord's love towards Mary the mother that bare Him, and on whose bosom He had been nursed? Who can imagine the breadth of His love towards His brethren according to the flesh, with whom the tender years of his childhood had been spent? Doubtless no heart ever had within it such deep well-springs of affection as the heart of Christ. Yet even He says, of all who "do the will of God," that each "is his brother, and sister, and mother." \par Let all true Christians drink comfort out of these words. Let them know that there is One at least, who knows them, loves them, cares for them, and reckons them as His own family. What though they be poor in this world? They have no cause to be ashamed, when they remember that they are the brethren and sisters of the Son of God.\emdash What though they be persecuted and ill-treated in their own homes because of their religion? They may remember the words of David, and apply them to their own case, "When my father and mother forsake me, then the L\fs16 ORD\fs24 will take me up." (\ul Psa_27:10\ulnone .) \par \pard Finally, let all who persecute and ridicule others because of their religion, take warning by these words, and repent. Whom are they persecuting and ridiculing? The relations of Jesus the Son of God! The family of the King of kings and Lord of lords!\emdash Surely they would do wisely to hold their peace, and consider well what they are doing. These whom they persecute have a mighty Friend: "Their redeemer is mighty; he shall plead their cause." (\ul Pro_23:11\ulnone .)\cf0\f2\fs23 \par }ator Riched20 5.40.11.2210;}\viewkind4\uc1\pard\sb100\sa100\qj\cf1\f0\fs24 T\fs16 HESE\fs24 verses contain the parable of the sower. Of all the parables spoken by our Lord, none is probably so well-known as this. There is none which is so easily understood by all, from the gracious familiarity of the figures which it contains. \f1\fs18 [Footnote: "Our Saviour borroweth his comparisons from easy and familiar things, such as the sower, the seed, the ground, the growth, the withering, the answering or failing of the sower's expectations, all of them things well-known, and by all these would teach us some spiritual instruction. For there is no earthly thing which is notfitted to put us in mind of some heavenly. Christ cannot look upon the sun, the wind, the fire, water, a hen, a little grain of mustard seed\emdash nor upon ordinary occasions, as the penny given for the day's work, the wedding garment and ceremonies of the Jews about it, nor the waiting of servants at their master's table, or children asking bread and fish at their father's table, but be applies all to some special use of edification in grace. \par "Earthly things must remind us of heavenly. We must translate the book of nature into the book of grace."\emdash\i Thomas Taylor on the Parable of the Sower\i0 . 1634.]\f0\fs24 There is none which is of such universal and perpetual application. So long as there is a Church of Christ and a congregation of Christians, so long there will be employment for this parable. \par The language of the parable requires no explanation. To use the words of an ancient writer, "it needs application, not exposition." Let us now see what it teaches. \par We are taught, in the first place, \i that there are some hearers of the Gospel, whose hearts are like the way-side in a field.\i0 \par These are they who hear sermons, but pay no attention to them. They go to a place of worship, for form or fashion, or to appear respectable before men. But they take no interest whatever in the preaching. It seems to them a mere matter of words and names, and unintelligible talk. It is neither money, nor meat, nor drink, nor clothes, nor company; and as they sit under the sound of it, they are taken up with thinking of other things. It matters nothing whether it is Law or Gospel. It produces no more effect on them than water on a stone. And at the end they go away, knowing no more than when they came in. \par There are myriads of professing Christians in this state of soul. There is hardly a church or chapel, where scores of them are not to be found. Sunday after Sunday they allow the devil to catch away the good seed that is sown on the face of their hearts. Week after week they live on, without faith, or fear, or knowledge, or grace\emdash feeling nothing, caring nothing, taking no more interest in religion, than if Christ had never died on the cross at all. And in this state they often die and are buried, and are lost for ever in hell. This is a mournful picture, but only too true. \par We are taught, in the second place, \i that there are some hearers of the Gospel whose hearts are like the stony ground in a field.\i0 \par These are they on whom preaching produces temporary impressions, but no deep, lasting, and abiding effect. They take pleasure in hearing sermons in which the truth is faithfully set forth. They can speak with apparent joy and enthusiasm about the sweetness of the Gospel, and the happiness which they experience in listening to it. They can be moved to tears by the appeals of preachers, and talk with apparent earnestness of their own inward conflicts, hopes, struggles, desires, and fears. But unhappily there is no stability about their religion. "They have no root in themselves, and so endure but for a time." There is no real work of the Holy Ghost within their hearts. Their impressions are like Jonah's gourd, which came up in a night and perished in a night. They fade as rapidly as they grow. No sooner does "affliction and persecution arise for the word's sake," than they fall away. Their goodness proves as "the morning cloud, and the early dew." (\ul Hos_6:4\ulnone .) Their religion has no more life in it than the cut flower. It has no root, and soon withers away. \par There are many in every congregation which hears the Gospel, who are just in this state of soul. They are not careless and inattentive hearers, like many around them, and are therefore tempted to think well of their own condition. They feel a pleasure in the preaching to which they listen, and therefore flatter themselves they must have grace in their hearts. And yet they are thoroughly deceived. Old things have not yet passed away. There is no real work of conversion in their inward man. With all their feelings, affections, joys, hopes, and desires, they are actually on the high road to destruction. \f1\fs18 [Footnote: All who wish to understand the character of the "stony ground hearers," should study the treatise of Jonathan Edwards, on the Religious Affections. Few Christians, who have not looked into the subject, have any idea of the lengths to which a person may go in religious feelings, while he is at the same time utterly destitute of the grace of God.]\f0\fs24 \par We are taught, in the third place, \i that there are some hearers of the Gospel, whose hearts are like the thorny ground in a field.\i0 \par These are they who attend to the preaching of Christ's truth, and to a certain extent obey it. Their understanding assents to it. Their judgment approves of it. Their conscience is affected by it. Their affections are in favor of it. They acknowledge that it is all right, and good, and worthy of all reception. They even abstain from many things which the Gospel condemns, and adopt many habits which the Gospel requires. But here unhappily they stop short. Something appears to chain them fast, and they never get beyond a certain point in their religion. And the grand secret of their condition is the world. "The cares of the world, and the deceitfulness of riches, and the lusts of other things," prevent the word having its full effect on their souls. With everything apparently that is promising and favorable in their spiritual state, they stand still. They never come up to the full standard of New Testament Christianity. They bring no fruit to perfection. \par There are few faithful ministers of Christ who could not point to cases like these. Of all cases they are the most melancholy. To go so far and yet go no further\emdash to see so much and yet not see all\emdash to approve so much and yet not give Christ the heart, this is indeed most deplorable! And there is but one verdict that can be given about such people. Without a decided change they will never enter the kingdom of heaven. Christ will have all our hearts. "If any man will be a friend of the world, he is the enemy of God." (\ul Jam_4:4\ulnone .) \par We are taught, in the last place, \i that there are some hearers of the Gospel, whose hearts are like the good ground in a field.\i0 \par These are they who really receive Christ's truth into the bottom of their hearts, believe it implicitly, and obey it thoroughly. In these the fruits of that truth will be seen\emdash uniform, plain, and unmistakable results in heart and life. SIN will be truly hated, mourned over, resisted, and renounced. Christ will be truly loved, trusted in, followed, loved, and obeyed. Holiness will show itself in all their conversation, in humility, spiritual-mindedness, patience, meekness, and charity. There will be something that can be seen. The true work of the Holy Ghost cannot be hid.  \par There will always be some persons in this state of soul, where the Gospel is faithfully preached. Their numbers may very likely be few, compared to the worldly around them. Their experience and degree of spiritual attainment may differ widely, some bringing forth thirty, some sixty, and some a hundred-fold. But the fruit of the seed falling into good ground will always be of the same kind. There will always be visible repentance, visible faith in Christ, and visible holiness of life. Without these things, there is no saving religion. \par \pard And now let us ask ourselves, What are we? Under which class of hearers ought we to be ranked? With what kind of hearts do we hear the word?\emdash Never, never may we forget, that there are three ways of hearing without profit, and only one way of hearing aright! Never, never may we forget that there is only one infallible mark of being a right-hearted hearer! That mark is to bear fruit. To be without fruit, is to be in the way to hell.\cf0\f2\fs23 \par } MMgm  A){\rtf1\ansi\ansicpg1252\deff0\deflang1033{\fonttbl{\f0\froman\fprq2\fcharset0 Times New Roman;}{\f1\froman\fprq2\fcharset0 Georgia;}{\f2\fnil\fcharset0 Georgia;}} {\colortbl ;\red0\green0\blue0;} {\*\generparable of the sower on the attention of those who heard it. They are remarkable for the succession of short, pithy, proverbial sayings which they contain. Such sayings are eminently calculated to arrest an ignorant hearer. They often strike, and stick in the memory, when the main subject of the sermon is forgotten. \f1\fs18 [Footnote: The passage now under consideration is one of many proofs that our Lord used the same words and the same ideas on many different occasions. The proverbial saying about the "candlestick under a bushel," will be found in the Sermon on the Mount. So also the saying "there is nothing hid that shall not be manifested"\emdash and the saying "with what measure ye mete, it shall be measured unto you again"\emdash are both to be found in the Gospel of Matthew, but in both cases in an entirely different connection from the passage in Mark now before us. (\ul Mat_10:26\ulnone , and \ul Mat_7:2\ulnone .) \par The subject is one that deserves attention. The needless difficulties that have been created by attempting to harmonize the Gospels, and to make out that our Lord never said the same thing more than once, are neither few nor small.]\f0\fs24 \par We learn, from these verses, \i that we ought not only to receive knowledge, but to impart it to others.\i0 \par A candle is not lighted in order to be hidden and concealed, but to be set on a candlestick and used. Religious light is not given to a man for himself alone, but for the benefit of others. We are to try to spread and diffuse our knowledge. We are to display to others the precious treasure that we have found; and persuade them to seek it for themselves. We are to tell them of the good news that we have heard, and endeavor to make them believe and value it themselves. \par We shall all have to give account of our use of knowledge one day. The books of God in the day of judgment will show what we have done. If we have buried our talent in the earth\f2\emdash\f0 if we have been content with a lazy, idle, do-nothing Christianity, and cared nothing what happened to others, so long as we went to heaven ourselves\f2\emdash\f0 there will be a fearful exposure at last\f2 : \f0 "There is nothing hid, which shall not be manifested." \par It becomes all Christians to lay these things to heart. It is high time that the old tradition, that the clergy alone ought to teach and spread religious knowledge, should be exploded and cast aside forever. To do good and diffuse light is a duty for which all members of Christ's Church are respons ible, whether ministers or laymen. Neighbors ought to tell neighbors, if they have found an unfailing remedy in time of plague. Christians ought to tell others that they have found medicine for their souls, if they see them ignorant, and dying for want of it. What saith the apostle Peter? "As every man hath received the gift, even so minister the same one to another." (\ul 1Pe_4:10\ulnone .) They will be happy days for the Church when that text is obeyed. \par We learn, in the second place, from these v erses, \i the importance of hearing, and of considering well what we hear.\i0 \par This is a point to which our Lord evidently attaches great weight. We have seen it already brought out in the parable of the sower. We see it here enforced in two remarkable expressions. "If any man have an ear to hear, let him hear." "Take heed what ye hear." \par Hearing the truth is one principal avenue through which grace is conveyed to the soul of man. "Faith cometh by hearing." (\ul Rom_10:17\ulnone .) One of the f irst steps towards conversion is to receive from the Spirit a hearing ear. Seldom are men brought to repentance and faith in Christ without "hearing." The general rule is that of which Paul reminds the Ephesians, "ye also trusted, after that ye heard the word of truth." (\ul Eph_1:13\ulnone .) \par Let us bear this in mind when we hear preaching decried as a means of grace. There are never wanting men who seek to cast it down from the high place which the Bible gives it. There are many who proclaim loudl y that it is of far more importance to the soul to hear liturgical forms read, and to receive the Lord's Supper, than to hear God's word expounded. Of all such notions let us beware. Let it be a settled principle with us that "hearing the word," is one of the foremost means of grace that God has given to man. Let us give to every other means and ordinance its proper value and proportion. But never let us forget the words of Paul, "despise not prophesyings," and his dying charge to Timothy, "Preach the wor d." (\ul 1Th_5:20\ulnone ; \ul 2Ti_4:2\ulnone .) \f1\fs18 [Footnote: "Public and continual preaching of God's word is the ordinary means and instrument of the salvation of mankind. Paul calleth in the ministry of reconciliation of man unto God. By preaching of God's word, the glory of God is enlarged, faith is nourished, and charity increased. By it the ignorant is instructed, the negligent exhorted and invited, the stubborn rebuked, the weak conscience comforted, and to all those that sin of malicious wickedness, the wrath of God is threatened. By preaching, due obedience to Christian princes and magistrates is planted in the hearts of subjects: for obedience proceedeth of conscience, conscience is grounded upon the word of God, the word of God worketh his effect by preaching. So as generally when preaching wanteth, obedience faileth."\emdash\i Archbishop Grindal's Letter to Queen Elizabeth.\i0 ]\f0\fs24 \par We learn, in the last place, from these verses, \i the importance of a diligent use of religious privileges.\i0 What says our Lord? "Unto you that hear shall more be given. He that hath, to him shall be given\f2 : and he \f0 that hath not, from him shall be taken even that which he hath." \par This is a principle which we find continually brought forward in Scripture. All that believers have is undoubtedly of grace. Their repentance, faith, and holiness, are all the gift of God. But the degree to which a believer attains in grace, is ever set before us as closely connected with his own diligence in the use of means, and his own faithfulness in living fully up to the light and knowledge which he possesses. Indolence and laziness are always discouraged in God's word. Labor and pains in hearing, reading, and prayer, are always represented as bringing their own reward. "The soul of the diligent shall be made fat." (\ul Pro_13:4\ulnone .) "An idle soul shall suffer hunger." (\ul Pro_19:15\ulnone .) \par Attention to this great principle is the main secret of spiritual prosperity. The man who makes rapid progress in spiritual attainments\f2\emdash\f0 who grows visibly in grace, and knowledge, and strength, and usefulness\f2\emdash\f0 will always be found to be a diligent man. He leaves no stone unturned to promote his soul's well-doing. He is diligent over his Bible, diligent in his private devotions, diligent as a hearer of sermons, diligent in his attendance at the Lord's table. And he reaps according as he sows. Just as the muscles of the body are strengthened by regular exercise, so are the graces of the soul increased by diligence in using them. \par \pard Do we wish to grow in grace? Do we desire to have stronger faith, brighter hope, and clearer knowledge? Beyond doubt we do, if we are true Christians. Then let us live fully up to our light, and improve every opportunity. Let us never forget our Lord's words in this passage. "With what measure we mete" to our souls, "it shall be measured to us again." The more we do for our souls, the more shall we find God does for them.\cf0\f3\fs23 \par } @n q){\rtf1\ansi\ansicpg1252\deff0\deflang1033{\fonttbl{\f0\froman\fprq2\fcharset0 Times New Roman;}{\f1\froman\fprq2\fcharset0 Georgia;}{\f2\froman\fcharset0 Times New Roman;}{\f3\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 seem intended to enforce the 100\qj\cf1\f0\fs24 T\fs16 HE\fs24 parable contained in these verses is short, and only recorded in Mark's Gospel. But it is one that ought to be deeply interesting to all who have reason to hope that they are true Christians. It sets before us the history of the work of grace in an individual soul. It summons us to an examination of our own experience in divine things. \par There are some expressions in the parable which we must not press too far. Such are the "sleeping and rising" of the husband-man, and the "night and day." In this, as in many of our Lord's parables, we must carefully keep in view the main scope and object of the whole story, and not lay too much stress on lesser points. In the case before us the main thing taught is the close resemblance between some familiar operations in the culture of corn, and the work of grace in the heart. To this let us rigidly confine our attention. \par We are taught, firstly, that, as in the growth of corn, so in the work of grace, \i there must be a sower\i0 . \par The earth, as we all know, never brings forth corn of itself. It is a mother of weeds, but not of wheat. The hand of man must plough it, and scatter the seed, or else there would never be a harvest. \par The heart of man, in like manner, will never of itself turn to God, repent, believe, and obey. It is utterly barren of grace. It is entirely dead towards God, and unable to give itself spiritual life. The Son of man must break it up by His Spirit, and give it a new nature. He must scatter over it by the hand of his laboring ministers the good seed of the word. \par Let us mark this truth well. Grace in the heart of man is an exotic. It is a new principle from without, sent down from heaven and implanted in his soul. Left to himself, no man living would ever seek God. And yet in communicating grace, God ordinarily works by means. To despise the instrumentality of teachers and preachers, is to expect corn where no seed has been sown. \par We are taught, secondly, that, as in the growth of corn, so in the work of grace, \i there is much that is beyond man's comprehension and control.\i0 \par The wisest farmer on earth can never explain all that takes place in a grain of wheat, when he has sown it. He knows the broad fact that unless he puts it into the land, and covers it up, there will not be an ear of corn in time of harvest. But he cannot command the prosperity of each grain. He cannot explain why some grains come up and others die. He cannot specify the hour or the minute when life shall begin to show itself. He cannot define what that life is. These are matters he must leave alone. He sows his seed, and leaves the growth to God. "God giveth the increase." (\ul 1Co_3:7\ulnone .) \f1\fs18 [Footnote: "A grain of corn, committed to the ground by the hand of man, will sprout and shoot; the shoot will disclose the stem, the stem the ear, and the ear the fruit; and were the most illiterate and unphilosophical person to be asked why all this should necessarily follow from the mere act of burying a seed in the earth, he might be disposed to laugh at the apparent simplicity of the question. Yet no human wisdom was ever able to return the answer to this question\emdash no human sagacity ever yet could penetrate into the true causes of this effect; and no human knowledge, upon such subjects, has ever gone further than the mere discovery, by a regular and constant experience, that such and such consequences will uniformly follow from such and such previous acts."\emdash\i Greswell on the Parables\i0 . Vol. ii ; p. 132.] \par \f0\fs24 The workings of grace in the heart in like manner, are utterly mysterious and unsearchable. We cannot explain why the word produces effects on one person in a congregation, and not upon another. We cannot explain why, in some cases\emdash with every possible advantage, and in spite of every entreaty\emdash people reject the word, and continue dead in trespasses and sins. We cannot explain why in other cases\emdash with every possible difficulty, and with no encouragement\emdash people are born again, and become decided Christians. We cannot define the manner in which the Spirit of God conveys life to a soul, and the exact process by which a believer receives a new nature. All these are hidden things to us. We see certain results, but we can go no further. "The wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh, and whither it goeth: so is every one that is born of the Spirit." (\ul Joh_3:8\ulnone .) \par Let us mark this truth also, for it is deeply instructive. It is humbling no doubt to ministers, and teachers of others. The highest abilities, the most powerful preaching, the most diligent working, cannot command success. God alone can give life. But it is a truth at the same time, which supplies an admirable antidote to over-carefulness and despondency. Our principal work is to sow the seed. That done, we may wait with faith and patience for the result. "We may sleep, and rise night and day," and leave our work with the Lord. He alone can, and, if He thinks fit, He will give success. \par We are taught, thirdly, that, as in the growth of corn, so in the work of grace, \i life manifests itself gradually\i0 . \par There is a true proverb which says, "Nature does nothing at a bound." The ripe ear of wheat does not appear at once, as soon as the seed bursts forth into life. The plant goes through many stages, before it arrives at perfection\f2\emdash\f0 "first the blade, then the ear, then the full corn in the ear." But in all these stages one great thing is true about it\f2\emdash\f0 even at its weakest, it is a living plant. \par The work of grace, in like manner, goes on in the heart by degrees. The children of God are not born perfect in faith, or hope, or knowledge, or experience. Their beginning is generally a "day of small things." They see in part their own sinfulness, and Christ's fullness, and the beauty of holiness. But for all that, the weakest child in God's family is a true child of God. With all his  weakness and infirmity he is alive. The seed of grace has really come up in his heart, though at present it be only in the blade. He is "alive from the dead." And the wise man says, "a living dog is better than a dead lion." (\ul Ecc_9:4\ulnone .) \par Let us mark this truth also, for it is full of consolation. Let us not despise grace, because it is weak, or think people are not converted, because they are not yet as strong in the faith as Paul. Let us remember that grace, like everything else, must hav!e a beginning. The mightiest oak was once an acorn. The strongest man was once a babe. Better a thousand times have grace in the blade than no grace at all. \par We are taught, lastly, that, as in the growth of corn, so in the work of grace, \i there is no harvest till the seed is ripe.\i0 \par No farmer thinks of cutting his wheat when it is green. He waits till the sun, and rain, and heat, and cold, have done their appointed work, and the golden ears hang down. Then, and not till then, he puts in the" sickle, and gathers the wheat into his barn. \par God deals with His work of grace exactly in the same way. He never removes His people from this world till they are ripe and ready. He never takes them away till their work is done. They never die at the wrong time, however mysterious their deaths appear sometimes to man. Josiah, and James the brother of John were both cut off in the midst of usefulness. Our own King Edward the Sixth was not allowed to reach man's estate. But we shall see in the resurrection morning that there was a needs-be. All was done well about their deaths, as well as about their births. The Great Husbandman never cuts His corn till it is ripe. \par \pard Let us leave the parable with this truth on our minds, and take comfort about the death of every believer. Let us rest satisfied, that there is no chance, no accident, no mistake about the decease of any of God's children. They are all "God's husbandry," and God knows best when they are ready for the harvest.\cf0\f3\fs23 \par } *o E){\rtf1\ansi\ansicpg1252\deff0\deflang1033{\fonttbl{\f0\froman\fprq2\fcharset0 Times New Roman;}{\f1\froman\fprq2\fcharset0 Georgia;}{\f2\froman\fcharset0 Times New Roman;}{\f3\fnil\fcharset0 Georgia;}} {\colortbl ;\red0\green0\blue0;} {\*\generator Riched20 5.40.11.2210;}\viewkind4\uc1\pard\sb100\sa%ate the history of Christ's visible church on earth, from the time of the first advent down to the judgment day. The seed cast into the earth, in the preceding parable, showed us the work of grace in a heart. The mustard seed shows us the progress of professing Christianity in the world.. \par We learn, in the first place, that, like the grain of mustard seed, \i Christ's visible church was to be small and weak in its beginnings.\i0 \par A grain of mustard seed was a proverbial expression among the Jew&s for something very small and insignificant. Our Lord calls it "less than all the seeds that be in the earth." Twice in the Gospels we find our Lord using the figure as a word of comparison, when speaking of a weak faith. (\ul Mat_17:20\ulnone ; \ul Luk_17:6\ulnone .) The idea was doubtless familiar to a Jewish mind, however strange it may sound to us. Here, as in other places, the Son of God shows us the wisdom of using language familiar to the minds of those whom we may address. \par It would be diffi'cult to find an emblem which more faithfully represents the history of the visible church of Christ than this grain of mustard seed. \par Weakness and apparent insignificance were undoubtedly the characteristics of its beginning. How did its Head and King come into the world? He came as a feeble infant, born in a manger at Bethlehem, without riches, or armies, or attendants, or power.\emdash Who were the men that the Head of the Church gathered round Himself, and appointed His apostles? They were poor an(d unlearned persons\emdash fishermen, publicans, and men of like occupations, to all appearance the most unlikely people to shake the world.\emdash What was the last public act of the earthly ministry of the great Head of the Church? He was crucified, like a malefactor, between two thieves, after having been forsaken by nearly all His disciples, betrayed by one, and denied by another.\emdash What was the doctrine which the first builders of the Church went forth from the upper chamber in Jerusalem to prea)ch to mankind? It was a doctrine which to the Jews was a stumbling-block, and to the Greeks foolishness. It was a proclamation that the great Head of their new religion had been put to death on a cross, and that notwithstanding this, they offered life through His death to the world!\emdash In all this the mind of man can perceive nothing but weakness and feebleness. Truly the emblem of a grain of mustard seed was verified and fulfilled to the very letter. To the eyes of man the beginning of the visible ch*urch was contemptible, insignificant, powerless, and small. \par We learn, in the second place, that, like the mustard seed, the visible church, once planted, was to grow and greatly increase. \par \pard\sb100\sa100 "The grain of mustard seed," says our Lord, "when it is sown, groweth up and becometh greater than all herbs." These words may sound startling to an English ear. We are not accustomed to such a growth in our cold northern climate. But to those who know eastern countries, there is nothing sur+prising in it. The testimony of well-informed and experienced travelers is distinct, that such an increase is both possible and probable. \f1\fs18 [Footnote: To show the size to which the mustard plant will grow in eastern countries, Lightfoot quotes the following passage from Rabbinical writers. "There was a stalk of mustard in Sichim, from which sprang out three boughs, one of which was broken off, and covered the tent of a potter, and produced three cabs of mustard." Rabbi Simeon Ben Chalapta said, "a ,stalk of mustard seed was in my field, into which I was wont to climb, as men are wont to climb into a fig-tree." \par The enormous size to which the rhododendron, the heath, and the fern will grow, in some climates which suit them better than ours should be remembered by an English reader of this parable.]\f0\fs24 \par \pard\sb100\sa100\qj No figure could be chosen more strikingly applicable to the growth and increase of Christ's visible church in the world. It began to grow from the day of Pentecost,- and grew with a rapidity, which nothing can account for but the finger of God. It grew wonderfully when three thousand souls were converted at once, and five thousand more in a few days afterwards. It grew wonderfully, when at Antioch, and Ephesus, and Philippi, and Corinth, and Rome, congregations were gathered together, and Christianity firmly established. It grew wonderfully, when at last the despised religion of Christ overspread the greater part of Europe, and Asia Minor, and North Africa, and, in s.pite of fierce persecution and opposition, supplanted heathen idolatry, and became the professed creed of the whole Roman empire. Such growth must have been marvelous in the eyes of many. But it was only what our Lord foretold in the parable before us. "The kingdom of God is like a grain of mustard seed." \par The visible church of Christ is not yet done growing. Notwithstanding the melancholy apostasy of some of its branches, and the deplorable weakness of others, it is still extending and expanding ove/r the world. New branches have continually been springing up in America, in India, in Australia, in Africa, in China, in the Islands of the South Seas, during the last fifty years. Evils undoubtedly there are many. False profession and corruption abound. But still, on the whole, heathenism is waning, wearing out, and melting away. In spite of all the predictions of Voltaire and Paine, in spite of foes without and treachery within, the visible church progresses\f2\emdash\f0 the mustard plant still grows. 0\par And the prophecy, we may rest assured, is not yet exhausted. A day shall yet come, when the great Head of the church shall take to Himself His power, and reign, and put down every enemy under His feet. The earth shall yet be filled with the knowledge of God, as the waters cover the sea. (\ul Hab_2:14\ulnone .) Satan shall yet be bound. The heathen shall yet be our Lord's inheritance, and the utmost parts of the earth His possession. And then this parable shall receive its full accomplishment. The lit1tle seed shall become "a great tree," and fill the whole earth. (\ul Dan_4:11\ulnone .) \par \pard\sb100\sa100 Let us leave the parable with a resolution never to despise any movement or instrumentality in the church of Christ, because at first it was weak and small. Let us remember the manger of Bethlehem, and learn wisdom. The name of Him who lay there, a helpless infant, is now known all over the globe. The little seed which was planted in the day when Jesus was born, has become a great tree, and we o2urselves are rejoicing under its shadow. Let it be a settled principle in our religion, never to "despise the day of small things." (\ul Zec_4:10\ulnone .) One child may be the beginning of a flourishing school\f2\emdash\f0 one conversion the beginning of a mighty church\f2\emdash\f0 one word the beginning of some blessed Christian enterprise\f2\emdash\f0 one seed the beginning of a rich harvest of saved souls. \f1\fs18 [Footnote: It is fair to say that the view which I have adopted of the meaning of this3 parable, is not the view which is held by some interpreters. \par Some think that the parable is intended to show the progress of the work of grace in the heart of an individual believer. I am not prepared to say that this may not have been in our Lord's mind, in speaking the parable. I think it quite possible that the parable admits of a double interpretation; for the experience of a believer and the experience of the whole church, are much the same. My principal objection to this view is, that it does4 not appear to suit the language of the parable so well as that which I have maintained. \par Some few interpreters think that the mustard seed signifies the principle of evil and corruption, and that the main object of the parable is to show how insidiously apostacy would begin in the church and how completely it would at last overgrow and fill the whole body. I own that I cannot for a moment see the soundness of this interpretation. To say nothing of other reasons, there seems an excessive harshness in5 this sense, when we consider the opening words of the parable, "Wherewith shall we liken the kingdom of God?" One would rather expect the question to have been "Wherewith shall we liken the kingdom of the devil?" if the whole parable is occupied with describing the progress of evil. \par \pard I confess that I think the meaning of "the fowls of the air," is a point which admits of some question. Many think that it signifies the number of converts to Christianity, who, as the church increased, joined themselves to it, and came "as doves to the windows." (\ul Isa_60:8\ulnone .) Some think that it signifies the number of worldly and false professors who joined the church from mere carnal motives, when it began to be great and prosperous, as in the days of Constantine. When we remember that the "fowls of the air," in the parable of the sower (\ul Mar_4:4-15\ulnone ), are declared by our Lord Himself to mean "Satan," we must admit that there is considerable force in this interpretation.]\cf0\f3\fs23 \par } ,,p y)"{\rtf1\ansi\ansicpg1252\deff0\deflang1033{\fonttbl{\f0\froman\fprq2\fcharset0 Times New Roman;}{\f1\froman\fprq2\fcharset0 Georgia;}{\f2\froman\fcharset0 Times New Roman;}{\f3\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 mustard seed is one of those parables which partake of the character both of history and prophecy. It seems intended to illustr$8 Lord and His disciples were crossing it, and a miracle performed by our Lord in calming the storm in a moment. Few miracles recorded in the Gospel were so likely to strike the minds of the apostles as this. Four of them at least were fishermen. Peter, Andrew, James, and John, had probably known the sea of Galilee, and its storms, from their youth. Few events in our Lord's journeyings to and fro upon earth, contain more rich instruction than the one related in this passage. \par Let us learn, in the firs9t place, \i that Christ's service does not exempt His servants from storms\i0 . Here were the twelve disciples in the path of duty. They were obediently following Jesus, wherever He went. They were daily attending on His ministry, and hearkening to His word. They were daily testifying to the world, that, whatever Scribes and Pharisees might think, they believed on Jesus, loved Jesus, and were not ashamed to give up all for His sake. Yet here we see these men in trouble, tossed up and down by a tempest, an:d in danger of being drowned. \par Let us mark well this lesson. If we are true Christians, we must not expect everything smooth in our journey to heaven. We must count it no strange thing, if we have to endure sicknesses, losses, bereavements, and disappointments, just like other men. Free pardon and full forgiveness, grace by the way and glory at the end\f1\emdash\f0 all this our Savior has promised to give. But He has never promised that we shall have no affliction. He loves us too well to promise tha;t. By affliction He teaches us many precious lessons, which without it we should never learn. By affliction He shows us our emptiness and weakness, draws us to the throne of grace, purifies our affections, weans us from the world, makes us long for heaven. In the resurrection morning, we shall all say, "It is good for me that I was afflicted." We shall thank God for every storm. \par Let us learn, in the second place, \i that our Lord Jesus Christ was really and truly man\i0 . We are told in these verses<, that when the storm began, and the waves beat over the ship, He was in the hinder part "asleep." He had a body exactly like our own\f1\emdash\f0 a body that could hunger, and thirst, and feel pain, and be weary, and need rest. No wonder that His body needed repose at this time. He had been diligent in His Father's business all the day. He had been preaching to a great multitude in the open air. No wonder that "when the even was come," and His work finished, he fell "asleep." \par Let us mark this lesso=n also attentively. The Savior in whom we are bid to trust, is as really a man as He is God. He knows the trials of a man, for He has experienced them. He knows the bodily infirmities of a man, for He has felt them. He can well understand what we mean, when we cry to Him for help in this world of need. He is just the very Savior that men and women, with weary frames and aching heads, in a weary world, require for their comfort every morning and night. "We have not an high priest which cannot be touched wi>th the feeling of our infirmities." (\ul Heb_4:15\ulnone .) \par Let us learn, in the third place, \i that our Lord Jesus Christ, as God, has almighty power\i0 . We see Him in these verses doing that which is proverbially impossible. He speaks to the winds, and they obey Him. He speaks to the waves and they submit to His command. He turns the raging storm into a calm with a few words\f1\emdash\f0 "Peace, be still." Those words were the words of Him who first created all things. The elements knew the voic?e of their Master, and, like obedient servants, were quiet at once. \par Let us mark this lesson also, and lay it up in our minds. With the Lord Jesus Christ nothing is impossible. No stormy passions are so strong but He can tame them. No temper is so rough and violent but He can change it. No conscience is so disquieted, but He can speak peace to it, and make it calm. No man ever need despair, if He will only bow down his pride, and come as a humbled sinner to Christ. Christ can do miracles upon his hea@rt.\f1\emdash\f0 No man ever need despair of reaching his journey's end, if he has once committed his soul to Christ's keeping. Christ will carry him through every danger. Christ will make him conqueror over every foe.\f1\emdash\f0 What though our relations oppose us? What though our neighbors laugh us to scorn? What though our place be hard? What though our temptations be great? It is all nothing, if Christ is on our side, and we are in the ship with Him. Greater is He that is for us, than all they that Aare against us. \par Finally, we learn from this passage, \i that our Lord Jesus Christ is exceedingly patient and pitiful in dealing with His own people\i0 . We see the disciples on this occasion showing great want of faith, and giving way to most unseemly fears. They forgot their Master's miracles and care for them in days gone by. They thought of nothing but their present peril. They awoke our Lord hastily, and cried, "Carest thou not that we perish?" We see our Lord dealing most gently and tenderly wBith them. He gives them no sharp reproof. He makes no threat of casting them off, because of their unbelief. He simply asks the touching question, "Why are ye so fearful? How is it that ye have no faith?" \par Let us mark well this lesson. The Lord Jesus is very pitiful and of tender mercy. "As a father pitieth his children, even so the L\fs16 ORD\fs24 pitieth them that fear Him." (\ul Psa_103:13\ulnone .) He does not deal with believers according to their sins, nor reward them according to their iniquiCties. He sees their weakness. He is aware of their short-comings. He knows all the defects of their faith, and hope, and love, and courage. And yet He will not cast them off. He bears with them continually. He loves them even to the end. He raises them when they fall. He restores them when they err. His patience, like His love, is a patience that passeth knowledge. When He sees a heart right, it is His glory to pass over many a short-coming. \par \pard\sb100\sa100 Let us leave these verses with the comfoDrtable recollection that Jesus is not changed. His heart is still the same that it was when He crossed the sea of Galilee and stilled the storm. High in heaven at the right hand of God, Jesus is still sympathizing\f1\emdash\f0 still almighty\f1\emdash\f0 still pitiful and patient towards His people.\f1\emdash\f0 Let us be more charitable and patient towards our brethren in the faith. They may err in many things, but if Jesus has received them and can bear with them, surely we may bear with them too.\f1\emEdash\f0 Let us be more hopeful about ourselves. We may be very weak, and frail, and unstable; but if we can truly say that we do come to Christ and believe on Him, we may take comfort. The question for conscience to answer is not, "Are we like the angels? are we perfect as we shall be in heaven? The question is, "Are we real and true in our approaches to Christ? Do we truly repent and believe?" \f2\fs18 [Footnote: The sea of Galilee, or Tiberias, on which the circumstances recorded in this passage took plFace, is an inland lake, through which the river Jordan flows, about fifteen miles long and six broad. It lies in a deep vally, much depressed below the level of the sea\emdash its surface being six hundred and fifty-two feet below that of the Mediterranean\emdash and is surrounded on most sides by steep hills. Owing to these last circumstances, sudden squalls or storms are reported by all travellers to be very common on the lake. The sea of Galilee and the country surrounding it, were favored with more ofG our blessed Lord's presence, during His earthly ministry, than any other part of Palestine. Capernaum, Tiberias, Bethsaida, and the country of the Gergesenes were all on its shores, or in the immediate neighborhood of this lake. It was on the sea of Galilee that our Lord walked. It was on its shore that He appeared to His disciples after His resurrection. Sitting in a boat on its waters and in a house hard by, He delivered the seven parables recorded in the thirteenth chapter of Matthew. On its banks, He called Peter, and Andrew, James and John. From it, He commanded His disciples to draw the miraculous draught of fishes. Within sight of it, He twice fed the multitude with a few loaves and fishes. On its shore, He healed the man possessed with devils; and into it the two thousand swine plunged headlong after that miracle had been wrought. \par \pard Few localities in the Holy Land were so immediately connected with our Lord's ministry as the sea of Galilee and the country round it.]\cf0\f3\fs23 \par } ^q -)#){\rtf1\ansi\ansicpg1252\deff0\deflang1033{\fonttbl{\f0\froman\fprq2\fcharset0 Times New Roman;}{\f1\froman\fcharset0 Times New Roman;}{\f2\froman\fprq2\fcharset0 Georgia;}{\f3\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 describe a storm on the sea of Galilee, when our7Jgenerator Riched20 5.40.11.2210;}\viewkind4\uc1\pard\sb100\sa100\qj\cf1\f0\fs24 T\fs16 HESE\fs24 verses describe one of those mysterious miracles which the Gospels frequently record\f1\emdash\f0 the casting out of a devil. Of all the cases of this kind in the New Testament, none is so fully described as this one. Of all the three evangelists who relate the history, none gives it so fully and minutely as Mark. \par We see, in the first place, in these verses, \i that the possession of a man's body by theK devil, was a real and true thing in the time of our Lord's earthly ministry.\i0 \par It is a painful fact, that there are never wanting professing Christians who try to explain away our Lord's miracles. They endeavor to account for them by natural causes, and to show that they were not worked by any extraordinary power. Of all miracles, there are none which they assault so strenuously as the casting out of devils. They do not scruple to deny Satanic possession entirely. They tell us that it was nothingL more than lunacy, or frenzy, or epilepsy, and that the idea of the devil inhabiting a man's body is absurd. \par The best and simplest answer to such skeptical objections, is a reference to the plain narratives of the Gospels, and especially to the one before us at this moment. The facts here detailed are utterly inexplicable, if we do not believe Satanic possession. It is notorious that lunacy, and frenzy, and epilepsy are not infectious complaints, and at any rate cannot be communicated to a herd of sMwine! And yet men ask us to believe, that as soon as this man was healed, two thousand swine ran violently down a steep place into the sea, from a sudden impulse, without any apparent cause to account for their so doing! Such reasoning is the height of credulity. When men can satisfy themselves with such explanations, they are in a pitiable state of mind. \par Let us beware of a skeptical and incredulous spirit in all matters relating to the devil. No doubt there is much in the subject of Satanic possessNion which we do not understand, and cannot explain. But let us not therefore refuse to believe it. The eastern king who would not believe in the possibility of ice, because he lived in a hot country, and had never seen it, was not more foolish than the man who refuses to believe in Satanic possession, because he never saw a case himself, and cannot understand it. We may be sure, that upon the subject of the devil and his power, we are far more likely to believe too little than too much. Unbelief about theO existence and personality of Satan, has often proved the first step to unbelief about God. \par We see, in the second place, in these verses, \i what an awfully cruel, powerful, and malicious being Satan is\i0 . On all these three points, the passage before us is full of instruction. \par The \i cruelty \i0 of Satan appears in the miserable condition of the unhappy man, of whose body he had possession. We read that he dwelt "among the tombs," that "no man could bind him, no, not with chains"\f1\emdash\Pf0 that no man could tame him\f1\emdash\f0 and that he was "always night and day in the mountains, and in the tombs, crying, and cutting himself with stones," naked, and without clothing. Such is the state to which the devil would bring us all, if he only had the power. He would rejoice to inflict upon us the utmost misery, both of body and mind. Cases like this are faint types of the miseries of hell. \par The \i power \i0 of Satan appears in the awful words which the unclean spirit used, when our Lord Qasked, "What is thy name?" He answered, saying "My name is Legion: for we are many." We probably have not the faintest idea of the number, subtlety, and activity of Satan's agents. We forget that he is king over an enormous host of subordinate spirits who do his will. We should probably find, if our eyes were opened to see spirits, that they are about our path, and about our bed, and observing all our ways, to an extent of which we have no conception. In private and in public, in church and in the world, Rthere are busy enemies ever near us, of whose presence we are not aware. \par The \i malice \i0 of Satan appears in the strange petition, "send us into the swine." Cast forth from the man, whose body they had so long inhabited and possessed, they still thirsted to do mischief. Unable to injure any more an immortal soul, they desired leave to injure the dumb beasts which were feeding near. Such is the true character of Satan. It is the bent of his nature to do harm, to kill, and to destroy. No wonder thatS he is called Apollyon, the destroyer. \par Let us beware of giving way to the senseless habit of jesting about the devil. It is a habit which furnishes awful evidence of the blindness and corruption of human nature, and one which is far too common. When it is seemly in the condemned criminal to jest about his executioner, then, and not till then, it will be seemly for mortal man to talk lightly about Satan. Well would it be for us all, if we strove more to realize the power and presence of our great spiTritual enemy, and prayed more to be delivered from him. It was a true saying of an eminent Christian, now gone to rest, "No prayer is complete which does not contain a petition to be kept from the devil." \par We see, in the last place, from these verses, \i how complete is our Lord's power and authority over the devil\i0 . We see it in the cry of the unclean spirit, "I adjure thee by God, that thou torment me not." We see it in the command, "Come out of the man, thou unclean spirit," and the immediate oUbedience that followed. We see it in the blessed change that at once took place in him that was possessed: he was found "sitting, and clothed, and in his right mind." We see it in the petition of all the devils\f1\emdash\f0 "send us into the swine," confessing their consciousness that they could do nothing without leave. All these things show that one mightier than Satan was there. Strong as the great enemy of man was, he was in the presence of One stronger than he. Numerous as his hosts were, he was confVronted with One who could command more than twelve legions of angels. "Where the word of the king is, there is power." (\ul Ecc_8:4\ulnone .) \par The truth here taught is full of strong consolation for all true Christians. We live in a world full of difficulties and snares. We are ourselves weak and compassed with infirmity. The awful thought that we have a mighty spiritual enemy ever near us, subtle, powerful, and malicious as Satan is, might well disquiet us, and cast us down. But, thanks be unto God,W we have in Jesus an almighty Friend, who is "able to save us to the uttermost." He has already triumphed over Satan on the cross. He will ever triumph over him in the hearts of all believers, and intercede for them that their faith fail not. And He will finally triumph over Satan completely, when He shall come forth at the second advent, and bind him in the bottomless pit. \par \pard\sb100\sa100 And now, Are we ourselves delivered from Satan's power? This after all is the grand question that concerns ouXr souls.\f1\emdash\f0 He still reigns and rules in the hearts of all who are children of disobedience. (Eph\ul _2:2\ulnone .) He is still a king over the ungodly. Have we, by grace, broken his bonds, and escaped his hand? Have we really renounced him and all his works? Do we daily resist him and make him flee? Do we put on the whole armor of God and stand against his wiles? May we never rest till we can give satisfactory answers to these questions. \f2\fs18 [Footnote: The whole subject of the demoniacs, oYr cases of Satanic possession recorded in the New Testament, is unquestionably full of deep mystery. The miserable sufferings of the unhappy people possessed \emdash their clear knowledge that our Lord was the Son of God\emdash their double consciousness, sometimes the spirit speaking, sometimes the man\emdash all these arc deep mysteries. And it can hardly be otherwise, We know little of beings that we cannot see or touch. We know nothing of the manner in which a spirit operates on the mind of a creatureZ with flesh and bones like ourselves. We can see plainly that there were many persons possessed with devils during our Lord's earthly ministry. We can see plainly that bodily possession was something distinct from possession of heart and soul. We can conjecture the reason of their permitted possession\emdash to make it plain that our Lord came to destroy the works of the devil. But we must stop here. We can go no further. \par Let us, however, beware of supposing that Satanic possession was entirely con[fined to our Lord's time, and that there is no such thing in our own days. This would be a rash and unwarrantable conclusion. Awful as the thought is, there are sometimes cases in asylums for the insane, which, if they are not cases of Satanic possession, approach as nearly to it as possible.\emdash In short I believe the opinion of not a few eminent physicians is clear and decided that Satanic possession still continues, though cases are exceedingly rare. \par \pard Of course it would be presumption to handle so fearful a doctrine lightly, and to pronounce positively of any particular person that "he had a devil." But if such things have been\emdash and the New Testament puts this beyond question\emdash no good reason can be assigned why they should not be again. Human nature is not changed since our Lord was on earth. Satan is not yet bound. Satanic possession is therefore neither impossible nor improbable, though limits may be set to the frequency of it, through the mercy of God.]\cf0\f3\fs23 \par } t t^t -)"{\rtf1\ansi\ansicpg1252\deff0\deflang1033{\fonttbl{\f0\froman\fprq2\fcharset0 Times New Roman;}{\f1\froman\fcharset0 Times New Roman;}{\nXs !){\rtf1\ansi\ansicpg1252\deff0\deflang1033{\fo]#r  9){\rtf1\ansi\ansicpg1252\deff0\deflang1033{\fonttbl{\f0\froman\fprq2\fcharset0 Times New Roman;}{\f1\froman\fcharset0 Times New Roman;}{\f2\froman\fprq2\fcharset0 Georgia;}{\f3\fnil\fcharset0 Georgia;}} {\colortbl ;\red0\green0\blue0;} {\*\I^nttbl{\f0\froman\fprq2\fcharset0 Times New Roman;}{\f1\froman\fprq2\fcharset0 Georgia;}{\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 after-conduct of those whom our Lord Jesus Christ healed and cured when upon earth, is a thing which is not often related in the Gospels. The story often describes the miraculous cure, and then leaves the after history of the person cured in obscurity, and _passes on to other things. \par But there are some deeply interesting cases, in which the after-conduct of persons cured is described; and the man from whom the devil was cast out in the country of the Gadarenes is one. The verses before us tell the story. Few as they are, they are full of precious instruction. \par We learn from these verses that \i the Lord Jesus knows better than His people what is the right position for them to be in\i0 . We are told that when our Lord was on the point of leaving th`e country of the Gadarenes, the man "that had been possessed with the devil, prayed Him that he might be with Him." We can well understand that request. He felt grateful for the blessed change that had taken place in himself. He felt full of love towards his Deliverer. He thought he could not do better than follow our Lord, and go with Him as his companion and disciple. He was ready to give up home and country, and go after Christ. And yet, strange as it appears at first sight, the request was refused. "Jaesus suffered him not." Our Lord had other work for him to do. Our Lord saw better than he did in what way he could glorify God most. "Go home to thy friends," He says, "and tell them how great things the Lord hath done for thee, and hath had compassion on thee." \par There are lessons of profound wisdom in these words. The place that Christians wish to be in, is not always the place which is best for their souls. The position that they would choose, if they could have their own way, is not always that wbhich Jesus would have them occupy. \par There are none who need this lesson so much as believers newly converted to God. Such persons are often very poor judges of what is really for their good. Full of the new views which they have been graciously taught, excited with the novelty of their present position, seeing everything around them in a new light, knowing little yet of the depths of Satan and the weakness of their own hearts\emdash knowing only that a little time ago they were blind, and now, througch mercy, they see\emdash of all people they are in the greatest danger of making mistakes. With the best intentions, they are apt to fall into mistakes about their plans in life, their choices, their moves, their professions. They forget that what we like best is not always best for our souls, and that the seed of grace needs winter as well as summer, cold as well as heat, to ripen it for glory. \par \pard\sb100\sa100 Let us pray that God would guide us in all our ways after conversion, and not allow us dto err in our choices, or to make hasty decisions. That place and position is most healthful for us in which we are kept most humble\emdash most taught our own sinfulness\emdash drawn most to the Bible and prayer\emdash led most to live by faith and not by sight. It may not be quite what we like. But if Christ by His providence has placed us in it, let us not be in a hurry to leave it. Let us therein abide with God. The great thing is to have no will of our own, and to be where Jesus would have us be. \f1e\fs18 [Footnote: I cannot help remarking, in connection with our Lord's words in this passage, that it admits of question, whether men do not \i sometimes \i0 act unadvisedly in giving up a secular calling, in order to enter the ministry of the Gospel. In plain words, I doubt whether men, who have been suddenly converted to God in the army, the navy, the law, or the merchant's office, do not \i sometimes \i0 forsake their professions with undue precipitation, in order to become clergymen. \par It seems tfo be forgotten that conversion alone is no proof that we are called and qualified to become teachers of others. God may be glorified as really and truly in the secular calling as in the pulpit. Converted men can be eminently useful as landlords, magistrates, soldiers, sailors, barristers or merchants. We want witnesses for Christ in all these professions. Colonel Gardiner and Captain Vicars have probably done more for the cause of Christ as military men, than they would ever have done if they had left theg army and become clergymen. \par In steering our course through life, we should carefully look for the call of \i providence \i0 as well as the call of \i inclination\i0 . The position that we choose for ourselves is often that which is the worst for our souls. When two conflicting paths of duty lie before a believer, the path which has least of the cross, and is most agreeable to his own taste, is seldom the right one. \par I write all this with a due recollection of many eminent Christians who began hin a secular profession, and left it for the office of the minister. John Newton and Edward Bickersteth are instances. But I apprehend such cases are exceptions. I apprehend moreover that in every such case there will be found to have been a remarkable call of \i providence \i0 as well as an inward call of the Holy Ghost. As a general rule, I believe that the rule of Paul ought to be carefully observed: "Let every man, wherein he is called, therein abide with God." (\ul 1Co_7:24\ulnone .)]\f0\fs24 \par i\pard\sb100\sa100\qj We learn, for another thing, from these verses, that \i a believer's own home has the first claims on his attention\i0 . We are taught that in the striking words which our Lord addresses to the man who had been possessed with the devil. "Go home," He says, "to thy friends, and tell them how great things the Lord hath done for thee." The friends of this man had probably not seen him for some years, excepting under the influence of Satan. Most likely he had been as one dead to them, or jworse than dead, and a constant cause of trouble, anxiety, and sorrow. Here then was the path of duty. Here was the way by which he could most glorify God. Let him go home and tell his friends what Jesus had done for him. Let him be a living witness before their eyes of the compassion of Christ. Let him deny himself the pleasure of being in Christ's bodily presence, in order to do the higher work of being useful to others. \par How much there is in these simple words of our Lord! What thoughts they oughtk to stir up in the hearts of all true Christians!\emdash "Go home and tell thy friends."\emdash Home is the place above all others where the child of God ought to make his first endeavors to do good. Home is the place where he is most continually seen, and where the reality of his grace ought most truly to appear. Home is the place where his best affections ought to be concentrated. Home is the place where he should strive daily to witness for Christ. Home is the place where he was daily doing harm by hisl example, so long as he served the world. Home is the place where he is specially bound to be a living epistle of Christ, so soon as he has been mercifully taught to serve God. May we all remember these things daily! May it never be said of us, that we are saints abroad, but wicked by our own fireside\emdash talkers about religion abroad, but worldly and ungodly at home! \par But after all, have we anything to tell others? Can we testify to any work of grace in our hearts? Have we experienced any delivermance from the power of the world, the flesh, and the devil? Have we ever tasted the graciousness of Christ? These are indeed serious questions. If we have never yet been born again, and made new creatures, we can of course have nothing to "tell." \par \pard If we have anything to tell others about Christ, let us resolve to tell it. Let us not be silent, if we have found peace and rest in the Gospel. Let us speak to our relations, and friends, and families, and neighbors, according as we have opportunity, and tell them what the Lord has done for our souls. All are not called to be ministers. All are not intended to preach. But all can walk in the steps of the man of whom we have been reading, and in the steps of Andrew, and Philip, and the Samaritan woman. (\ul Joh_1:41\ulnone , \ul Joh_1:45\ulnone , \ul Joh_4:29\ulnone .) Happy is he who is not ashamed to say to others, "Come and hear what the Lord hath done for my soul." (\ul Psa_66:16\ulnone .)\cf0\f2\fs23 \par }of2\froman\fprq2\fcharset0 Georgia;}{\f3\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 main subject of these verses is the miraculous healing of a sick woman. Great is our Lord's experience in cases of disease! Great is his sympathy with His sick and ailing members! The gods of the heathen are generally represented as terrible and mighty in battle, delighting in bloodshed, the strong man's patprons, and the warrior's friends. The Savior of the Christian is always set before us as gentle, and easy to be entreated, the healer of the broken hearted, the refuge of the weak and helpless, the comforter of the distressed, the sick man's best friend. And is not this just the Savior that human nature needs? The world is full of pain and trouble. The weak on earth are far more numerous than the strong. \par Let us mark, in these verses, \i what misery sin has brought into the world\i0 . We read of one wqho had had a most painful disease "for twelve years." She had "suffered many things of many physicians, and had spent all that she had, and was nothing bettered, but rather grew worse." Means of every kind had been tried in vain. Medical skill had proved unable to cure. Twelve long weary years had been spent in battling with disease, and relief seemed no nearer than at first. "Hope deferred" might well "make her heart sick." (\ul Pro_13:12\ulnone .) \par How marvellous it is that we do not hate sin more rthan we do! Sin is the cause of all the pain and disease in the world. God did not create man to be an ailing and suffering creature. It was sin, and nothing but sin, which brought in all the ills that flesh is heir to. It was sin to which we owe every racking pain, and every loathsome infirmity, and every humbling weakness to which our poor bodies are liable. Let us keep this ever in mind. Let us hate sin with a godly hatred. \par Let us mark, in the second place, \i how different are the feelings with swhich people draw near to Christ. \i0 We are told in these verses that "much people followed" our Lord, "and thronged him." But we are only told of one person who "came in the press behind," and touched Him with faith and was healed. Many followed Jesus from curiosity, and derived no benefit from Him. One, and only one, followed under a deep sense of her need, and of our Savior's power to relieve her, and that one received a mighty blessing. \par We see the same thing going on continually in the Church otf Christ at the present day. Multitudes go to our places of worship, and fill our pews. Hundreds come up to the Lord's table, and receive the bread and wine. But of all these worshipers and communicants, how few really obtain anything from Christ! Fashion, custom, form, habit, the love of excitement, or an itching ear, are the true motives of the vast majority. There are but few here and there who touch Christ by faith, and go home "in peace." These may seem hard sayings. But they are unhappily too true! u \par Let us mark, in the third place, \i how immediate and instantaneous was the cure which this woman received. \i0 No sooner did she touch our Lord's clothes than she was healed. The thing that she had sought in vain for twelve years, was done in a moment. The cure that many physicians could not effect, was wrought in an instant of time. "She felt in her body that she was healed of that plague." \par We need not doubt that we are meant to see here an emblem of the relief that the Gospel confers on souvls. The experience of many a weary conscience has been exactly like that of this woman with her disease. Many a man has spent sorrowful years in search of peace with God, and failed to find it. He has gone to earthly remedies and obtained no relief. He has wearied himself in going from place to place, and church to church, and has felt after all "nothing bettered, but rather worse." But at last he has found rest.\f1\emdash\f0 And where has he found it?\f1\emdash\f0 He has found it, where this woman found whers, in Jesus Christ. He has ceased from his own works. He has given over looking to his own endeavors and doings for relief. He has come to Christ Himself, as a humble sinner, and committed himself to His mercy. At once the burden has fallen from off his shoulders. Heaviness is turned to joy, and anxiety to peace.\f1\emdash\f0 One touch of real faith can do more for the soul than a hundred self-imposed austerities. One look at Jesus is more efficacious than years of sack-cloth and ashes. May we never foxrget this to our dying day! Personal application to Christ is the real secret of peace with God. \par Let us mark, in the fourth place, \i how much it becomes Christians to confess before men the benefit they receive from Christ. \i0 We see that this woman was not allowed to go home, when cured, without her cure being noticed. Our Lord inquired who had touched Him, and "looked round about to see her that had done this thing." No doubt He knew perfectly the name and history of the woman. He needed not thayt any should tell Him. But He desired to teach her, and all around Him, that healed souls should make public acknowledgment of mercies received. \par There is a lesson here which all true Christians would do well to remember. We are not to be ashamed to confess Christ before men, and to let others know what He has done for our souls. If we have found peace through His blood, and been renewed by His Spirit, we must not shrink from avowing it, on every proper occasion. It is not necessary to blow a trumpetz in the streets, and force our experience on everybody's notice. All that is required is a willingness to acknowledge Christ as our Master, without flinching from the ridicule or persecution which by so doing we may bring on ourselves. More than this is not required; but less than this ought not to content us. If we are ashamed of Jesus before men, He will one day be ashamed of us before His Father and the angels. \par Let us mark, in the last place, \i how precious a grace is faith\i0 . "Daughter," says{ our Lord to the woman who was healed, "thy faith hath made thee whole: go in peace." \par Of all the Christian graces, none is so frequently mentioned in the New Testament as faith, and none is so highly commended.\f1\emdash\f0 No grace brings such glory to Christ. Hope brings an eager expectation of good things to come. Love brings a warm and willing heart. Faith brings an empty hand, receives everything, and can give nothing in return.\f1\emdash\f0 No grace is so important to the Christian's own soul.| By faith we begin. By faith we live. By faith we stand. We walk by faith and not by sight. By faith we overcome. By faith we have peace. By faith we enter into rest.\f1\emdash\f0 No grace should be the subject of so much self-inquiry. We should often ask ourselves, Do I really believe? Is my faith true, genuine, and the gift of God? \par \pard May we never rest till we can give a satisfactory answer to these questions! Christ is not changed since the day when this woman was healed. He is still gracious }and still mighty to save. There is but one thing needful if we want salvation. That one thing is the hand of faith. Let a man only "touch" Jesus, and he shall be made whole. \f2\fs18 [Footnote: Some remarks of Melancthon's on this woman's case are worth reading. We are doubtless to be careful that we do not hastily attach an allegorical and mystical sense to the words of Scripture. Yet we must not forget the depth of meaning which lies in all the acts of our Lord's earthly ministry; and at any rate there is much beauty in the thoughts which the good Reformer expresses. He says, "This woman doth aptly represent the Jewish synagogue vexed a long time with many mischiefs and miseries, especially tortured with unconscionable princes, and unskilful priests, or physicians of the soul, the Pharisees and Sadducees; on whom she had wasted all her goods, and yet she was not a whit better, but rather much worse, till the blessed Lord of Israel in his own person came to 'visit and redeem her.' "]\cf0\f3\fs23 \par }0\froman\fprq2\fcharset0 Times New Roman;}{\f1\froman\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 A \fs16 GREAT\fs24 miracle is recorded in these verses. A dead girl is restored to life. Mighty as the "King of terrors" is, there is One mightier than he. The keys of death are in our Lord Jesus Christ's hands. He will one day "swallow up death in victory." (\ul Isa_25:8\ulnone .) \par Let us learn from these verses, that \i rank places no man beyond the reach of sorrow\i0 . Jairus was a "ruler;" yet sickness and trouble came to his house. Jairus probably had wealth, and all the medical help that wealth can command; yet money could not keep death away from his child. The daughters of rulers are liable to sickness, as well as the daughters of poor men. The daughters of rulers must die. \par It is good for us all to remember this. We are too apt to forget it. We often think and talk as if the possession of riches was the great antidote to sorrow, and as if money could secure us against sickness and death. But it is the very extreme of blindness to think so. We have only to look around us and see a hundred proofs to the contrary. Death comes to halls and palaces, as well as to cottages\f1\emdash\f0 to landlords as well as to tenants\f1\emdash\f0 to rich as well as to poor. It stands on no ceremony. It tarries no man's leisure or convenience. It will not be kept out by locks and bars. "It is appointed unto men once to die, but after this the judgment." (\ul Heb_9:27\ulnone .) All are going to one place, the grave. \par We may be sure there is far more equality in the portions appointed to men than at first sight appears. Sickness is a great leveler. It makes no distinction. Heaven is the only place where "the inhabitant shall not say, I am sick." (\ul Isa_33:24\ulnone .) Happy are they who set their affections on things above! They, and they only, have a treasure which is incorruptible. Yet a little while, and they will be where they shall hear no more evil tidings. All tears shall be wiped from their faces. They shall put on mourning no more. Never again shall they hear those sorrowful words, "thy daughter\f1\emdash thy\f0 son\f1\emdash thy\f0 wife\f1\emdash thy\f0 husband\f1\emdash\f0 is dead." The former things will have passed away. \par Let us learn, for another thing, \i how almighty is the power of our Lord Jesus Christ\i0 . That message which pierced the ruler's heart, telling him that his child was dead, did not stop our Lord for a moment. At once he cheered the father's fainting spirits with these gracious words, "be not afraid, only believe." He comes to the house where many are weeping and wailing, and enters the room where the damsel is lying. He takes her by the hand, and says, "Damsel, I say unto thee Arise." At once the heart begins to beat again, and the breath returns to the lifeless body. "The damsel arose and walked." No wonder that we read the words, "they were astonished with a great astonishment." \par Let us think for a moment how wonderful was the change which took place in that house. From weeping to rejoicing\f1\emdash\f0 from mourning to congratulation\f1\emdash\f0 from death to life\f1\emdash\f0 how great and marvelous must have been the transition! They only can tell that, who have seen death face to face, and had the light of their households quenched, and felt the iron entering into their own souls. They, and they only, can conceive what the family of Jairus must have felt, when they saw their beloved one given back once more into their bosom by the power of Christ. There must have been a happy family gathering that night! \par Let us see in this glorious miracle a proof of what Jesus can do for dead souls. He can raise our children from the death of trespasses and sins, and make them walk before Him in newness of life. He can take our sons and daughters by the hand, and say to them, "arise," and bid them live not to themselves, but to Him that died for them and rose again. Have we a dead soul in our family? Let us call on the Lord to come and quicken him. (\ul Eph_2:1\ulnone .) Let us send to Him message after message, and entreat Him to help. He that came to the succor of Jairus is still plenteous in mercy, and mighty in power. \par \pard Finally, let us see in this miracle a blessed pledge of what our Lord will do in the day of His second appearing. He will call His believing people from their graves. He will give them a better, more glorious, and more beautiful body, than they had in the days of their pilgrimage. He will gather together His elect from north, and south, and east, and west, to part no more, and die no more. Believing parents shall once more see believing children. Believing husbands shall once more see believing wives. Let us beware of sorrowing like those who have no hope, over friends who fall asleep in Christ. The youngest and loveliest believer can never die before the right time. Let us look forward. There is a glorious resurrection morning yet to come. "Them which sleep in Jesus will God bring with Him." (\ul 1Th_4:14\ulnone .) Those words shall one day receive a complete fulfillment, "I will ransom them from the power of the grave: I will redeem them from death: O death, I will be thy plagues: O grave, I will be thy destruction." (\ul Hos_13:14\ulnone .) He that raised the daughter of Jairus still lives. When He gathers His flock around Him at the last day, not one lamb shall be found missing.\cf0\f2\fs23 \par } ))rw U) {\rtf1\ansi\ansicpg1252\deff0\deflang1033{\fonttbl{\f0\froman\fprq2\fcharset0 Times New Roman;}{\f1\froman\fcharset0 Times New Roman;}{\f2\froman\fprq2\fcharset0 Georgia;}{\f3\fnil\fcharset0 Georgia;}} {\colOv  ){\rtf1\ansi\ansicpg1252\deff0\deflang1033{\fonttbl{\f0\froman\fprq2\fchLu  )#+{\rtf1\ansi\ansicpg1252\deff0\deflang1033{\fonttbl{\f~arset0 Times New Roman;}{\f1\froman\fcharset0 Times New Roman;}{\f2\froman\fprq2\fcharset0 Georgia;}{\f3\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\fs24 passage shows us our Lord Jesus Christ in "his own country," at Nazareth. It is a melancholy illustration of the wickedness of man's heart, and deserves special attention. \par We see, in the first place, \i how apt men are to undervalue things with which they are familiar\i0 . The men of Nazareth "were offended" at our Lord. They could not think it possible that one who had lived so many years among themselves, and whose brethren and sisters they knew, could deserve to be followed as a public teacher. \par Never had any place on earth such privileges as Nazareth. For thirty years the Son of God resided in this town, and went to and fro in its streets. For thirty years He walked with God before the eyes of its inhabitants, living a blameless, perfect life. But it was all lost upon them. They were not ready to believe the Gospel, when the Lord came among them and taught in their synagogue. They would not believe that one whose face they knew so well, and who had lived so long, eating, and drinking, and dressing like one of themselves, had any right to claim their attention. They were "offended at Him." \par There is nothing in all this that need surprise us. The same thing is going on around us every day, in our own land. The holy Scriptures, the preaching of the Gospel, the public ordinances of religion, the abundant means of grace that England enjoys, are continually undervalued by English people. They are so accustomed to them, that they do not know their privileges. It is an awful truth, that in religion, more than in anything else, familiarity breeds contempt. \par There is comfort in this part of our Lord's experience, for some of the Lord's people. There is comfort for faithful ministers of the Gospel, who are cast down by the unbelief of their parishioners or regular hearers. There is comfort for true Christians who stand alone in their families, and see all around them cleaving to the world. Let both remember that they are drinking the same cup as their beloved Master. Let them remember that He too was despised most by those who knew Him best. Let them learn that the utmost consistency of conduct will not make others adopt their views and opinions, any more than it did the people of Nazareth. Let them know that the sorrowful words of their Lord will generally be fulfilled in the experience of His servants, "a prophet is not without honor, but in his own country, and among his own kin, and in his own house." \par We see, in the second place, \i how humble was the rank of life which our Lord condescended to occupy before He began His public ministry\i0 . The people of Nazareth said of Him, in contempt, "Is not this the carpenter?" \par This is a remarkable expression, and is only found in the Gospel of Mark. It shows us plainly that for the first thirty years of His life, our Lord was not ashamed to work with His own hands. There is something marvelous and overwhelming in the thought! He who made heaven, and earth, and sea, and all that therein is\f1\emdash\f0 He, without whom nothing was made that was made\f1\emdash\f0 the Son of God Himself, took on Him the form of a servant, and "in the sweat of His face ate bread," as a working man. This is indeed that "love of Christ that passeth knowledge." Though He was rich, yet for our sakes He became poor. Both in life and death He humbled Himself, that through Him sinners might live and reign for evermore. \par Let us remember, when we read this passage, that there is no sin in poverty. We never need be ashamed of poverty, unless our own sins have brought it upon us. We never ought to despise others, because they are poor. It is disgraceful to be a gambler, or a drunkard, or a covetous man, or a liar; but it is no disgrace to work with our own hands, and earn our bread by our own labor. The thought of the carpenter's shop at Nazareth, should cast down the high thoughts of all who make an idol of riches. It cannot be dishonorable to occupy the same position as the Son of God, and Savior of the world. \par We see, in the last place, \i how exceedingly sinful is the sin of unbelief\i0 . Two remarkable expressions are used in teaching this lesson. One is, that our Lord "could do no mighty work" at Nazareth, by reason of the hardness of the people's hearts. The other is, that "He marvelled because of their unbelief." The one shows us that unbelief has a power to rob men of the highest blessings. The other shows that it is so suicidal and unreasonable a sin, that even the Son of God regards it with surprise. \par We can never be too much on our guard against unbelief. It is the oldest sin in the world. It began in the garden of Eden, when Eve listened to the devil's promises, instead of believing God's words, "ye shall die."\f1\emdash\f0 It is the most ruinous of all sins in its consequences. It brought death into the world. It kept Israel for forty years out of Canaan. It is the sin that specially fills hell. "He that believeth not shall be damned."\f1\emdash\f0 It is the most foolish and inconsistent of all sins. It makes a man refuse the plainest evidence, shut his eyes against the clearest testimony, and yet believe lies. Worst of all, it is the commonest sin in the world. Thousands are guilty of it on every side. In profession they are Christians. They know nothing of Paine and Voltaire. But in practice they are really unbelievers. They do not implicitly believe the Bible, and receive Christ as their Savior. \par Let us watch our own hearts carefully in the matter of unbelief. The heart, and not the head, is the seat of its mysterious power. It is neither the want of evidence, nor the difficulties of Christian doctrine, that make men unbelievers. It is want of will to believe. They love sin. They are wedded to the world. In this state of mind they never lack specious reasons to confirm their will. The humble, childlike heart is the heart that believes. \par \pard\sb100\sa100 Let us go on watching our hearts, even after we have believed. The root of unbelief is never entirely destroyed. We have only to leave off watching and praying, and a rank crop of unbelief will soon spring up. No prayer is so important as that of the disciples, "Lord, increase our faith." \f2\fs18 [Footnote: There is a peculiar expression in this passage, which deserves notice. I refer to the words which say, that our Lord "\i could \i0 do no mighty work there, because of their unbelief." \par This expression of course cannot mean, that it was "impossible" for our Lord to do a mighty work there, and that although He had the will to do mighty works, He was stopped and prevented by a power greater than His own. Such a view would be dishonoring to our Lord, and in fact would be a practical denial of His divinity. With Jesus nothing is impossible. If He had willed to do works, He had the power. \par The meaning evidently must be, that our Lord "\i would\i0 " not do any mighty work there, because of the unbelief that He saw. He was prevented by what He perceived was the state of the people's hearts. He would not waste signs and wonders on an unbelieving and hardened generation. He "\i could not\i0 " do a mighty work, without departing from His rule, "according to your faith be it unto you." He had the power in His hands, but He did not will to use it. \par The distinction I have attempted to draw is doubly useful, because of the light it throws on another scriptural expression, which is often grievously misunderstood. I refer to the expression, "no man can come to me, except the Father which hath sent me draw him." (\ul Joh_6:44\ulnone .) The words, "no man \i can \i0 come," are often much misapprehended. \par The text is a plain declaration of man's natural corruption and helpless impotence. Man is dead in sin. He cannot come to Christ, except the Father draws him. In a word, he is \i unable \i0 to come. But what is the precise nature of his inability ? This is the very point on which misapprehension exists. \par Once for all, let us clearly understand that man's inability to come to Christ is not physical. It is utterly untrue to say that a man can have a strong decided will to come to Christ, and yet be stopped by some mysterious physical obstacle\emdash that he can really and honestly have a will to come, and yet have no power. Such a doctrine entirely overthrows man's responsibility, and leads, in many cases, to wicked continuance in sin. Thousands of ignorant people will tell you that "they wish to believe, and wish to come to Christ, and wish to be saved"\emdash and yet say that "though they have the will, they have not the power." It is a fatal delusion, and ruinous to many souls. \par \pard The truth is, that man's inability to come to Christ, and impotence to that which is good, is \i moral\i0 , and not physical. It is not true that he has the will to come to Christ, but is unable. He is unable, doubtless, and has no power; but it is simply \i because \i0 he has no will. His will is the principal cause of his unconverted state, and until his will is changed by the Holy Ghost, he will never alter. He may not like this. But it is true. The fault of his condition is his own will. Say what he pleases, the blame lies there. He may pretend to have many good wishes, but in reality he has no honest, sincere \fs16 WILL\fs18 to be better. He "will not come to Christ that he may have life."]\cf0\f3\fs23 \par }ortbl ;\red0\green0\blue0;} {\*\generator Riched20 5.40.11.2210;}\viewkind4\uc1\pard\sb100\sa100\qj\cf1\f0\fs24 T\fs16 HESE\fs24 verses describe the first sending forth of the apostles to preach. The great Head of the church made proof of His ministers, before He left them alone in the world. He taught them to try their own powers of teaching, and to find out their own weaknesses, while He was yet with them. Thus, on the one hand, He was enabled to correct their mistakes. Thus, on the other, they were trained for the work they were one day to do, and were not novices, when finally left to themselves. Well would it be for the church, if all ministers of the Gospel were prepared for their duty in like manner, and did not so often take up their office untried, unproved, and inexperienced. \par Let us observe, in these verses, \i how our Lord Jesus Christ sent forth His apostles \i0 "\i two and two.\i0 " Mark is the only evangelist who mentions this fact. It is one that deserves especial notice. \par There can be no doubt that this fact is meant to teach us the advantages of Christian company to all who work for Christ. The wise man had good reason for saying, "Two are better than one." (\ul Ecc_4:9\ulnone .) Two men together will do more work than two men singly. They will help one another in judgment, and commit fewer mistakes. They will aid one another in difficulties, and less often fail of success. They will stir one another up when tempted to idleness, and less often relapse into indolence and indifference. They will comfort one another in times of trial, and be less often cast down. "Woe to him that is alone when he falleth; for he hath not another to help him up." (\ul Ecc_4:10\ulnone .) \par It is probable that this principle is not sufficiently remembered in the church of Christ in these latter days. The harvest is undoubtedly great all over the world, both at home and abroad. The laborers are unquestionably few, and the supply of faithful men far less than the demand. The arguments for sending out men "one by one," under existing circumstances, are undeniably strong and weighty. But still the conduct of our Lord in this place is a striking fact. The fact that there is hardly a single case in the Acts, where we find Paul or any other apostle working entirely alone, is another remarkable circumstance. It is difficult to avoid the conclusion, that if the rule of going forth "two and two" had been more strictly observed, the missionary field would have yielded larger results than it has. \par One thing at all events is clear, and that is the duty of all workers for Christ to work together and help one another whenever they can. "As iron sharpeneth iron, so doth the countenance of a man his friend." Ministers and missionaries, and district visitors, and Sunday school teachers, should take opportunities for meeting, and taking sweet counsel together. The words of Paul contain a truth which is too much forgotten: "Consider one another to provoke unto love and good works; not forsaking the assembling of yourselves together." (\ul Heb_10:24-25\ulnone .) \par Let us observe, in the second place, \i what solemn words our Lord uses about those who will not receive nor hear His ministers\i0 . He says, "it shall be more tolerable for Sodom and Gomorrah in the day of judgment than for that city." \par This is a truth which we find very frequently laid down in the Gospels. It is painful to think how entirely it is overlooked by many. Thousands appear to suppose, that so long as they go to church, and do not murder, or steal, or cheat, or openly break any of God's commandments, they are in no great danger. They forget that it needs something more than mere abstinence from outward irregularities to save a man's soul. They do not see that one of the greatest sins a man can commit in the sight of God, is to hear the Gospel of Christ and not believe it\f1\emdash\f0 to be invited to repent and believe, and yet to remain careless and unbelieving. In short to reject the Gospel will sink a man to the lowest place in hell. \par Let us never turn away from a passage like this without asking ourselves, What are we doing with the Gospel? We live in a Christian land. We have the Bible in our houses. We hear of the salvation of the Gospel frequently every year. But have we received it into our hearts? Have we really obeyed it in our lives? Have we, in short, laid hold on the hope set before us, taken up the cross, and followed Christ?\f1\emdash\f0 If not, we are far worse than the heathen, who bow down to stocks and stones. We are far more guilty than the people of Sodom and Gomorrah. They never heard the Gospel, and therefore never rejected it. But as for us, we hear the Gospel, and yet will not believe. May we search our own hearts, and take heed that we do not ruin our own souls! \par Let us observe, in the last place, \i what was the doctrine which our Lord's apostles preached\i0 . We read that "they went out and preached that men should repent." \par The necessity of repentance may seem at first sight a very simple and elementary truth. And yet volumes might be written to show the fullness of the doctrine, and the suitableness of it to every age and time, and to every rank and class of mankind. It is inseparably connected with right views of God, of human nature, of sin, of Christ, of holiness, and of heaven. All have sinned and come short of the glory of God. All need to be brought to a sense of their sins\f1\emdash\f0 to a sorrow for them\f1\emdash\f0 to a willingness to give them up\f1\emdash\f0 and to a hunger and thirst after pardon. All, in a word, need to be born again and to flee to Christ. This is repentance unto life. Nothing less than this is required for the salvation of any man. Nothing less than this ought to be pressed on men, by every one who professes to teach Bible religion. We must bid men repent, if we would walk in the steps of the apostles, and when they have repented, we must bid them repent more and more to their last day. \par \pard\sb100\sa100 Have we ourselves repented? This, after all, is the question that concerns us most. It is well to know what the apostles taught. It is well to be familiar with the whole system of Christian doctrine. But it is far better to know repentance by experience and to feel it inwardly in our own hearts. May we never rest till we know and feel that we have repented! There are no impenitent people in the kingdom of heaven. All who enter in there have felt, mourned over, forsaken, and sought pardon for sin. This must be our experience, if we hope to be saved. \f2\fs18 [Footnote: The concluding verse in this passage, together with one in the Epistle of James (\ul Jam_5:14\ulnone ), is generally quoted by Roman Catholics, in support of their pretended sacrament of extreme unction. A moment's reflection will show that neither this text nor the other referred to, is any proof at all \par In both cases the anointing with oil is expressly connected with the \i healing \i0 of those anointed. Extreme unction, on the contrary, is an anointing administered to a \i dying \i0 person, when there is no hope of his recovery. \par \pard This discrepancy between the anointing of the apostolic times and the anointing practised by the Church of Rome, is so glaring, that some of the ablest Romish controversalists have been obliged to acknowledge, that "extreme unction" is founded on church authority, and not on the authority of Scripture. Lombardus, Bonaventura, Bellarmine, Jansenius, and Tirinius, are all mentioned by Calovius as being of this opinion.]\cf0\f3\fs23 \par }f one of the most eminent saints of God. They relate the murder of John the Baptist. Of all the evangelists none tells this melancholy story so fully as Mark. Let us see what practical lessons the passage contains for our own souls. \par We see, in the first place, \i the amazing power of truth over the conscience\i0 . Herod "fears" John the Baptist while he lives, and is troubled about him after he dies. A friendless, solitary preacher, with no other weapon than God's truth, disturbs and terrifies a king. \par Everybody has a conscience. Here lies the secret of a faithful minister's power. This is the reason why Felix "trembled," and Agrippa was "almost persuaded," when Paul the prisoner spoke before them. God has not left Himself without witness in the hearts of unconverted people. Fallen and corrupt as man is, there are thoughts within him accusing or excusing, according as he lives\f1\emdash\f0 thoughts that will not be shut out\f1\emdash\f0 thoughts that can make even kings, like Herod, restless and afraid. \par None ought to remember this so much as ministers and teachers. If they preach and teach Christ's truth, they may rest assured that their work is not in vain. Children may seem inattentive in schools. Hearers may seem careless in congregations. But in both cases there is often far more going on in the conscience than our eyes see. Seeds often spring up and bear fruit, when the sower, like John the Baptist, is dead or gone. \par We see, in the second place, \i how far people may go in religion, and yet miss salvation by yielding to one master-sin. \par \i0 King Herod went further than many. He "feared John." He "knew that he was a just man and a holy." He "observed" him. He "heard him, and did many things" in consequence. He even "heard him gladly." But there was one thing Herod would not do. He would not cease from adultery. He would not give up Herodias. And so he ruined his soul for evermore. \par Let us take warning from Herod's case. Let us keep back nothing\f1\emdash\f0 cleave to no favorite vice\f1\emdash\f0 spare nothing that stands between us and salvation. Let us often look within, and make sure that there is no darling lust or pet transgression, which, Herodias-like, is murdering our souls. Let us rather cut off the right hand, and pluck out the right eye, than go into hell-fire. Let us not be content with admiring favorite preachers, and gladly hearing evangelical sermons. Let us not rest till we can say with David, "I esteem all Thy commandments concerning all things to be right, and I hate every false way." (\ul Psa_119:128\ulnone .) \par We see, in the third place, \i how boldly a faithful minister of God ought to rebuke sin\i0 . John the Baptist spoke plainly to Herod about the wickedness of his life. He did not excuse himself under the plea that it was imprudent, or impolitic, or untimely, or useless to speak out. He did not say smooth things, and palliate the king's ungodliness by using soft words to describe his offence. He told his royal hearer the plain truth, regardless of all consequences\f1\emdash\f0 "It is not lawful for thee to have thy brother's wife." \par Here is a pattern that all ministers ought to follow. Publicly and privately, from the pulpit and in private visits, they ought to rebuke all open sin, and deliver a faithful warning to all who are living in it. It may give offence. It may entail immense unpopularity. With all this they have nothing to do. Duties are theirs. Results are God's. \par No doubt it requires great grace and courage to do this. No doubt a reprover, like John the Baptist, must go to work wisely and lovingly in carrying out his Master's commission, and rebuking the wicked. But it is a matter in which his character for faithfulness and charity are manifestly at stake. If he believes a man is injuring his soul, he ought surely to tell him so. If he loves him truly and tenderly, he ought not to let him ruin himself unwarned. Great as the present offence may be, in the long run the faithful reprover will generally be respected. "He that rebuketh a man, afterwards shall find more favor than he that flattereth him with his tongue." (\ul Pro_28:23\ulnone .) \par We see, in the fourth place, \i how bitterly people hate a reprover, when they are determined to keep their sins\i0 . Herodias, the king's unhappy partner in iniquity, seems to have sunk even deeper in sin than Herod. Hardened and seared in conscience by her wickedness, she hated John the Baptist for his faithful testimony, and never rested till she had procured his death. \par We need not wonder at this. When men and women have chosen their line, and resolved to have their own wicked way, they dislike any one who tries to turn them. They would fain be let alone. They are irritated by opposition. They are angry when they are told the truth. The prophet Elijah was called a "man that troubled Israel." The prophet Micaiah was hated by Ahab, "because he never prophesied good of him, but evil." The prophets and faithful preachers of every age have been treated in like manner. They have been hated by some, as well as not believed. \par Let it never surprise us when we hear of faithful ministers of the Gospel being spoken against, hated, and reviled. Let us rather remember that they are ordained to bear witness against sin, the world, and the devil, and that if they are faithful, they cannot help giving offence. It is no disgrace to a minister's character to be disliked by the wicked and ungodly. It is no real honor to a minister to be thought well of by everybody. Those words of our Lord are not enough considered\f1\emdash\f0 "Woe unto you when all men speak well of you." \par We see, in the fifth place, \i how much sin may sometimes follow from feasting and reveling\i0 . Herod keeps his birth-day with a splendid banquet. Company, drinking, dancing, fill up the day. In a moment of excitement, he grants a wicked girl's request to have the head of John the Baptist cut off. Next day, in all probability, he repented bitterly of his conduct. But the deed was done. It was too late. \par This is a faithful picture of what often results from feasting and merry-making. People do things at such seasons, from heated feelings, which they afterwards deeply repent. Happy are they who keep clear of temptations, and avoid giving occasion to the devil! Men never know what they may do when they once venture off safe ground. Late hours, and crowded rooms, and splendid entertainments, and mixed company, and music, and dancing, may seem harmless to many people. But the Christian should never forget, that to take part in these things is to open a wider door to temptation. \par We see, finally, in these verses, \i how little reward some of God's best servants receive in this world\i0 . An unjust imprisonment and a violent death, were the last fruit that John the Baptist reaped, in return for his labor. Like Stephen and James, and others, of whom the world was not worthy, he was called to seal his testimony with his blood. \par \pard Histories like these are meant to remind us, that the true Christian's best things are yet to come. His rest, his crown, his wages, his reward, are all on the other side of the grave. Here, in this world, he must walk by faith, and not by sight; and if he looks for the praise of man, he will be disappointed. Here, in this life, he must sow, and labor, and fight, and endure persecution; and if he expects a great earthly reward, he expects what he will not find. But this life is not all. There is to be a day of retribution. There is a glorious harvest yet to come. Heaven will make amends for all. Eye hath not seen, and ear hath not heard the glorious things that God has laid up for all that love Him. The value of real religion is not to be measured by the things seen, but the things unseen. "The sufferings of this present time are not worthy to be compared with the glory which shall be revealed." "Our light affliction, which is but for a moment, worketh for us a far more exceeding and eternal weight of glory." (\ul Rom_8:18\ulnone ; \ul 2Co_4:17\ulnone .)\cf0\f2\fs23 \par } XX`x 1){\rtf1\ansi\ansicpg1252\deff0\deflang1033{\fonttbl{\f0\froman\fprq2\fcharset0 Times New Roman;}{\f1\froman\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 HESE\fs24 verses describe the death oqj\cf1\f0\fs24 L\fs16 ET\fs24 us mark in this passage, \i the conduct of the apostles when they returned from their first mission as preachers\i0 . We read that they "gathered themselves together unto Jesus, and told Him all things, both what they had done, and what they had taught." \par These words are deeply instructive. They are a bright example to all ministers of the Gospel, and to all laborers in the great work of doing good to souls. All such should daily do as the apostles did on this occasion. They should tell all their proceedings to the great Head of the Church. They should spread all their work before Christ, and ask of Him counsel, guidance, strength, and help. \par Prayer is the main secret of success in spiritual business. It moves Him who can move heaven and earth. It brings down the promised aid of the Holy Ghost, without whom the finest sermons, the clearest teaching, and the most diligent working, are all alike in vain. It is not always those who have the most eminent gifts who are most successful laborers for God. It is generally those who keep up closest communion with Christ and are most instant in prayer. It is those who cry with the prophet Ezekiel, "Come from the four winds, O breath, and breathe upon these slain that they may live." (\ul Eze_37:9\ulnone .) It is those who follow most exactly the apostolic model, and "give themselves to prayer, and the ministry of the word." (\ul Act_6:4\ulnone .) Happy is that church which has a praying as well as a preaching ministry! The question we should ask about a new minister, is not merely "Can he preach well?" but "Does he pray much for his people and his work?" \par Let us mark, in the second place, \i the words of our Lord to the apostles, when they returned from their first public ministry\i0 . "He said unto them, come ye apart yourselves into a desert place, and rest a while." \par These words are full of tender consideration. Our Lord knows well that His servants are flesh as well as spirit, and have bodies as well as souls. He knows that at best they have a treasure in earthen vessels, and are themselves compassed with many infirmities. He shows them that He does not expect from them more than their bodily strength can do. He asks for what we \i can \i0 do, and not for what we cannot do. "Come ye apart," He says, "and rest a while." \par These words are full of deep wisdom. Our Lord knows well that His servants must attend to their own souls as well as the souls of others. He knows that a constant attention to public work is apt to make us forget our own private soul-business, and that while we are keeping the vineyards of others, we are in danger of neglecting our own. (Song of \ul Son_1:6\ulnone .) He reminds us that it is good for ministers to withdraw occasionally from public work, and look within. "Come ye apart," He says, "into a desert place." \par There are few unhappily in the church of Christ, who need these admonitions. There are but few in danger of overworking themselves, and injuring their own bodies and souls by excessive attention to others. The vast majority of professing Christians are indolent and slothful, and do nothing for the world around them. There are few comparatively who need the bridle nearly so much as the spur. Yet these few ought to lay to heart the lessons of this passage. They should economize their health as a talent, and not squander it away like gamblers. They should be content with spending their daily income of strength, and should not draw recklessly on their principal. They should remember that to do a little, and do it well, is often the way to do most in the long run. Above all they should never forget to watch their own hearts jealously, and to make time for regular self-examination, and calm meditation. The prosperity of a man's ministry and public work is intimately bound up with the prosperity of his own soul. Occasional retirement is one of the most useful ordinances. \par Finally, let us mark the \i feelings of our Lord Jesus Christ towards the people who came together to Him\i0 . We read that He "was moved with compassion toward them, because they were as sheep without a shepherd." They were destitute of teachers. They had no guides but the blind Scribes and Pharisees. They had no spiritual food but man-made traditions. Thousands of immortal souls stood before our Lord, ignorant, helpless, and on the high-road to ruin. It touched the gracious heart of our Lord Jesus Christ. He was "moved with compassion toward them. He began to teach them many things." \par Let us never forget that our Lord is the same yesterday, to-day, and for ever. He never changes. High in heaven, at God's right hand, He still looks with compassion on the children of men. He still pities the ignorant, and them that are out of the way. He is still willing to "teach them many things." Special as His love is towards His own sheep who hear His voice, He still has a mighty general love towards all mankind\f1\emdash\f0 a love of real pity, a love of compassion. We must not overlook this. It is a poor theology which teaches that Christ cares for none except believers. There is warrant in Scripture for telling the chief of sinners, that Jesus pities them, and cares for their souls, that Jesus is willing to save them, and invites them to believe and be saved. \par \pard Let us ask ourselves, as we leave the passage, whether we know anything of the mind of Christ? Are we, like Him, tenderly concerned about the souls of the unconverted? Do we, like Him, feel deep compassion for all who are yet as sheep without a shepherd? Do we care about the impenitent and ungodly near our own doors? Do we care about the Heathen, the Jew, the Mohametan, and the Roman Catholic in foreign lands? Do we use every means, and give our money willingly, to spread the Gospel in the world? These are serious questions, and demand a serious reply. The man who cares nothing for the souls of other people is not like Jesus Christ. It may well be doubted whether he is converted himself, and knows the value of his own soul.\cf0\f2\fs23 \par } xy a)"{\rtf1\ansi\ansicpg1252\deff0\deflang1033{\fonttbl{\f0\froman\fprq2\fcharset0 Times New Roman;}{\f1\froman\fcharset0 Times New Roman;}{\f2\fnil\fcharset0 Georgia;}} {\colortbl ;\red0\green0\blue0;} {\*\generator Riched20 5.40.11.2210;}\viewkind4\uc1\pard\sb100\sa100\\cf1\f0\fs24 O\fs16 F\fs24 all our Lord Jesus Christ's miracles, none is so frequently described in the Gospels, as that which we have now read. Each of the four Evangelists was inspired to record it. It is evident that it demands a more than ordinary attention from every reader of God's word. \par Let us observe, for one thing, in this passage, \i what an example this miracle affords of our Lord Jesus Christ's almighty power\i0 . We are told that He fed five thousand men, with five loaves and two fishes. We are distinctly told that this multitude had nothing to eat. We are no less distinctly told that the whole provision for their sustenance consisted of only five loaves and two fishes. And yet we read that our Lord took these loaves and fishes, blessed, brake, and gave them to His disciples to set before the people. And the conclusion of the narrative tells us, that "they did eat, and were filled," and that "twelve baskets full of fragments" were taken up. \par Here was creative power, beyond all question. Something real, solid, substantial, must manifestly have been called into being, which did not before exist. There is no room left for the theory, that the people were under the influence of an optical delusion, or a heated imagination. Five thousand hungry people would never have been satisfied, if they had not received into their mouths material bread. Twelve baskets full of fragments would never have been taken up, if the five loaves had not been miraculously multiplied. In short, it is plain that the hand of Him who made the world out of nothing was present on this occasion. None but He who at the first created all things, and sent down manna in the desert, could thus have "spread a table in the wilderness." \par It becomes all true Christians to store up facts like these in their minds, and to remember them in time of need. We live in the midst of an evil world, and see few with us, and many against us. We carry within us a weak heart, too ready at any moment to turn aside from the right way. We have near us, at every moment, a busy devil, watching continually for our halting, and seeking to lead us into temptation. Where shall we turn for comfort? What shall keep faith alive, and preserve us from sinking in despair? There is only one answer. We must look to Jesus. We must think on His almighty power, and His wonders of old time. We must call to mind how He can create food for His people out of nothing, and supply the wants of those who follow Him, even in the wilderness. And as we think these thoughts, we must remember that this Jesus still lives, never changes, and is on our side. \par Let us observe, for another thing, in this passage, \i our Lord Jesus Christ's conduct, when the miracle of feeding the multitude had been performed\i0 . We read, that "when He had sent them away, He departed into a mountain to pray." \par There is something deeply instructive in this circumstance. Our Lord sought not the praise of man. After one of His greatest miracles, we find Him immediately seeking solitude, and spending His time in prayer. He practiced what He had taught elsewhere, when He said, "enter into thy closet, and shut thy door, and pray to thy Father which is in secret." None ever did such mighty works as He did. None ever spoke such words. None ever was so instant in prayer. \par Let our Lord's conduct in this respect be our example. We cannot work miracles as He did; in this He stands alone. But we can walk in His steps, in the matter of private devotion. If we have the Spirit of adoption, we can pray. Let us resolve to pray more than we have done hitherto. Let us strive to make time, and place, and opportunity for being alone with God. Above all, let us not only pray before we attempt to work for God, but pray also after our work is done. \par \pard It would be well for us all, if we examined ourselves more frequently as to our habits about private prayer. What time do we give to it in the twenty-four hours of the day? What progress can we mark, one year with another, in the fervency, fullness, and earnestness of our prayers? What do we know by experience, of "laboring fervently in prayer"? (\ul Col_4:12\ulnone .) These are humbling inquiries, but they are useful for our souls. There are few things, it may be feared, in which Christians come so far short of Christ's example, as they do in the matter of prayer. Our Master's strong crying and tears\f1\emdash\f0 His continuing all night in prayer to God\f1\emdash\f0 His frequent withdrawal to private places, to hold close communion with the Father, are things more talked of and admired than imitated. We live in an age of hurry, bustle, and so-called activity. Men are tempted continually to cut short their private devotions, and abridge their prayers. When this is the case, we need not wonder that the Church of Christ does little in proportion to its machinery. The Church must learn to copy its Head more closely. Its members must be more in their closets. "We have little," because little is asked. (\ul Jam_4:2\ulnone .)\cf0\f2\fs23 \par } z y)#.{\rtf1\ansi\ansicpg1252\deff0\deflang1033{\fonttbl{\f0\froman\fprq2\fcharset0 Times New Roman;}{\f1\froman\fcharset0 Times New Roman;}{\f2\fnil\fcharset0 Georgia;}} {\colortbl ;\red0\green0\blue0;} {\*\generator Riched20 5.40.11.2210;}\viewkind4\uc1\pard\sb100\sa100\qjen the first and second advents of Jesus Christ. Like the disciples, we are now tossed to and fro by storms, and do not enjoy the visible presence of our Lord. Like the disciples, we shall see our Lord face to face again, though it may be a time of great extremity, when He returns. Like the disciples, we shall see all things changed for the better, when our Master comes to us. We shall no longer be buffeted by storms. There will be a great calm. \par There is nothing fanciful in such an application of the passage. We need not doubt that there is a deep meaning in every step of His life, who was "God manifest in the flesh." For the present, however, let us confine ourselves to the plain, practical lessons which these verses contain. \par Let us notice, in the first place, how \i our Lord sees the troubles of His believing people, and in due time will help them\i0 . We read that when "the ship was in the midst of the sea, and He alone on the land," He "saw His disciples toiling in rowing"\f1\emdash\f0 came to them walking on the sea\f1\emdash\f0 cheered them with the gracious words, "It is I, be not afraid"\f1\emdash\f0 and changed the storm into a calm. \par There are thoughts of comfort here for all true believers. Wherever they may be, or whatsoever their circumstances, the Lord Jesus sees them. Alone, or in company\f1\emdash\f0 in sickness or in health\f1\emdash\f0 by sea or by land\f1\emdash\f0 in perils in the city\f1\emdash\f0 in perils in the wilderness\f1\emdash\f0 the same eye which saw the disciples tossed on the lake, is ever looking at us. We are never beyond the reach of His care. Our way is never hid from Him. He knows the path that we take, and is still able to help. He may not come to our aid at the time we like best, but He will never allow us utterly to fail. He that walked upon the water never changes. He will always come at the right time to uphold His people. Though He tarry, let us wait patiently. Jesus sees us, and will not forsake us. \par Let us notice, in the second place, \i the fears of the disciples, when they first saw our Lord walking upon the sea\i0 . We are told that "they supposed it had been a spirit, and cried out. For they all saw Him, and were afraid." \par What a faithful picture of human nature we have in these words! How many thousands in the present day, if they had seen what the disciples saw, would have behaved in the same manner! How few, if they were on board a ship, in a storm at midnight, and suddenly saw one walking on the water, and drawing near to the ship\f1\emdash\f0 how few would preserve their composure, and be altogether free from fears! Let men laugh, if they please, at the superstitious fears of these unlearned disciples. Let them boast, if they like, of the march of intellect, and the spread of knowledge, in these latter times. There are few, we may confidently assert, who, placed in the same position as the apostles, would have shown more courage than they. The boldest skeptics have sometimes proved the greatest cowards, when appearances have been seen at night, which they could not explain. \par The truth is, there is an instinctive feeling in all men, which makes them shrink from anything which seems to belong to another world. There is a consciousness which many try in vain to conceal by affected carelessness, that there are beings unseen, as well as seen, and that the life which we now live in the flesh, is not the only life in which man has a portion. The common stories about ghosts and apparitions, are undoubtedly foolish and superstitious. They are almost always traceable to the fears and imaginations of weak-minded people. Yet the universal currency which such stories obtain, all over the world, is a fact that deserves notice. It is an indirect evidence of latent belief in unseen things, just as counterfeit coin is an evidence that there is true money. It forms a peculiar testimony which the infidel would find it hard to explain away. It proves that there is something within men, which testifies of a world beyond the grave, and that when men feel it, they are afraid. \par The plain duty of the true Christian is, to live provided with an antidote against all fears of the great unseen world. That antidote is faith in an unseen Savior, and constant communion with Him. Armed with that antidote, and seeing Him who is invisible, nothing need make us afraid. We travel on towards a world of spirits. We are surrounded even now by many dangers. But with Jesus for our Shepherd, we have no cause for alarm. With Him for our Shield, we are safe.  \par Let us notice, in the conclusion of the chapter, \i what a bright example we have of our duty to one another\i0 . We are told that when our Lord came into the land of Gennesaret, the people "ran through that whole region," and brought to Him in beds "those that were sick." We read that "whithersoever he entered, into villages, or cities, or country, they laid the sick in the streets, and besought Him, that they might touch if it were but the border of His garment." \par \pard Let us see here a pattern for ourselves. Let us go and do likewise. Let us strive to bring all around us who are in need of spiritual medicine, to Jesus the great Physician, that they may be healed. Souls are dying every day. Time is short. Opportunities are rapidly passing away. The night cometh when no man can work. Let us spare no pains in laboring to bring men and women to the knowledge of Jesus Christ, that they may be saved. It is a comfortable thought, that "as many as touch Him will be made whole."\cf0\f2\fs23 \par } { q)/8{\rtf1\ansi\ansicpg1252\deff0\deflang1033{\fonttbl{\f0\froman\fprq2\fcharset0 Times New Roman;}{\f1\froman\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 event first recorded in these verses, is a beautiful emblem of the position of all believers, betwe Georgia;}{\f3\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\fs24 passage contains a humbling picture of what human nature is capable of doing in religion. It is one of those Scriptures which ought to be frequently and diligently studied by all who desire the prosperity of the Church of Christ. \par The first thing which demands our attention in these verses, is \i the low and degraded condition of Jewish religion, when our Lord was upon earth\i0 . What can be more deplorable than the statement now before us? We find the principal teachers of the Jewish nation finding fault, "because our Lord's disciples ate bread with unwashen hands"! We are told that they attached great importance to the washing of cups, and pots, and brazen vessels, and tables"! In short, the man who paid most rigid attention to mere external observances of human invention was reckoned the holiest man! \par The nation, be it remembered, in which this state of things existed, was the most highly favored in the world. To it was given the law on Mount Sinai, the service of God, the priesthood, the covenants, and the promises. Moses, and Samuel, and David, and the prophets, lived and died among its people. No nation upon earth ever had so many spiritual privileges. No nation ever misused its privileges so fearfully, and so thoroughly forsook its own mercies. Never did fine gold become so dim! From the religion of the books of Deuteronomy and Psalms, to the religion of washing hands, and pots, and cups, how great was the fall! No wonder that in the time of our Lord's earthly ministry, He found the people like sheep without a shepherd. External observances alone feed no consciences and sanctify no hearts. \par \pard\sb100\sa100 Let the history of the Jewish church be a warning to us never to trifle with false doctrine. If we once tolerate it we never know how far it may go, or into what degraded state of religion we may at last fall. Once leave the King's highway of truth, and we may end with washing pots and cups, like Pharisees and Scribes. There is nothing too mean, trifling, or irrational for a man, if he once turns his back on God's word. There are branches of the Church of Christ at this day in which the Scriptures are never read, and the Gospel never preached\f1\emdash\f0 branches in which the only religion now remaining consists in using a few unmeaning forms and keeping certain man-made fasts and feasts\f1\emdash\f0 branches which began well, like the Jewish church, and, like the Jewish church, have now fallen into utter barrenness and decay. We can never be too jealous about false doctrine. A little leaven leaveneth the whole lump. Let us earnestly contend for the whole faith once delivered to the saints. \f2\fs18 [Footnote: Absurd and ridiculous as the customs and traditions of the Pharisees appear at first sight, it is a humbling fact that the Pharisees have never wanted imitators and successors. Zeal about washing pots, and cups, and tables, may seem almost ludicrous, and worthy of none but children; but we need not look far to find an exact parallel near home. What can we say to the gravity and seriousness with which men argue on behalf of chasubles, albs, tunicles, piscinas, sedilia, credence-tables, rood-screens, and the like, in the present day? What can we say to the exaggerated attention paid by many to ceremonies, ornaments, gestures, and postures, in the worship of God, about which it is enough to say that Scripture is totally silent? What is it all but Pharisaism over again? What is it but a melancholy repetition of disproportioned zeal about men's traditional usages? What single argument can be used in defence of these things that the Pharisees might not have used with equal force? Eighteen hundred years have passed away, and yet the generation that made so much ado about washing pots, cups, and tables, is still amongst us. The succession of the Pharisees has never ceased.]\f0\fs24 \par \pard\sb100\sa100\qj The second thing, that demands our attention, is \i the uselessness of mere lip-service in the worship of God\i0 . Our Lord enforces this lesson by a quotation from the Old Testament: "Well hath Isaiah prophesied of you hypocrites, This people honoreth me with their lips, but their heart is far from me." \par The heart is the part of man which God chiefly notices in religion. The bowed head, and the bended knee\f1\emdash\f0 the grave face and the rigid posture\f1\emdash\f0 the regular response, and the formal amen\f1\emdash\f0 all these together do not make up a spiritual worshiper. The eyes of God look further and deeper. He requires the worship of the heart. "My son," he says to every one of us, "Give me thy heart." \par Let us remember this in the public congregation. It must not content us to take our bodies to church, if we leave our hearts at home. The eye of man may detect no flaw in our service. Our minister may look at us with approbation. Our neighbors may think us patterns of what a Christian ought to be. Our voice may be heard foremost in the praise and prayer. But it is all worse than nothing in God's sight, if our hearts are far away. It is only wood, hay, and stubble before Him who discerns thoughts, and reads the secrets of the inward man. \par Let us remember this in our private devotions. It must not satisfy us to say good words, if our heart and our lips do not go together. What does it profit us to be fluent and lengthy, if our imaginations are roving far away, while we are upon our knees? It profits us nothing at all. God sees what we are about, and rejects our offering. Heart-prayers are the prayers He loves to hear. Heart-prayers are the only prayers that He will answer. Our petitions may be weak, and stammering, and mean in our eyes. They may be presented with no fine words, or well-chosen language, and might seem almost unintelligible, if they were written down. But if they come from a right heart, God understands them. Such prayers are His delight. \par The last thing that demands our attention in these verses, is \i the tendency of man's inventions in religion to supplant God's word\i0 . Three times we find this charge brought forward by our Lord against the Pharisees. "Laying aside the commandments of God, ye hold the traditions of men." "Full well ye reject the commandment of God, that ye may keep your own traditions." "Making the Word of God of none effect through your traditions." The first step of the Pharisees, was to add their traditions to the Scriptures, as useful supplements. The second was to place them on a level with the Word of God, and give them equal authority. The last was to honor them above the Scripture, and to degrade Scripture from its lawful position. This was the state of things which our Lord found when he was upon earth. Practically, the traditions of man were everything, and the Word of God was nothing at all. Obedience to the traditions constituted true religion. Obedience to the Scriptures was lost sight of altogether. \par \pard\sb100\sa100 It is a mournful fact, that Christians have far too often walked in the steps of Pharisees in this matter. The very same process has taken place over and over again. The very same consequences have resulted. Religious observances of man's invention, have been pressed on the acceptance of Christians\f1\emdash\f0 observances to all appearance useful, and at all events well-meant, but observances nowhere commanded in the word of God. These very observances have by and by been enjoined with more vigor than God's own commandments, and defended with more zeal than the authority of God's own Word. We need not look far for examples. The history of our own church will supply them. \f2\fs18 [Footnote: The persecution of the Puritans in the time of the Stuarts, on account of canons and rubrics was, in too many cases, neither more nor less than zeal for traditions. An enormous amount of zeal was expended in enforcing conformity to the Church of England, while drunkenness, swearing, and open sin were comparatively let alone. Obedience to man-made ecclesiastical rules was required, on pain of fine or imprisonment, while open disobedience to God's ten commandments was overlooked. Experience supplies painful proof, that traditions once called into being are first called \i useful\i0 . Then they become \i necessary\i0 . At last they are too often made \i idols\i0 , and all must bow down to them, or be punished.]\f0\fs24 \par \pard\sb100\sa100\qj Let us beware of attempting to add anything to the word of God, as necessary to salvation. It provokes God to give us over to judicial blindness. It is as good as saying that His Bible is not perfect, and that we know better than He does what is necessary for man's salvation. It is just as easy to destroy the authority of God's word by addition as by subtraction, by burying it under man's inventions as by denying its truth. The whole Bible, and nothing but the Bible, must be our rule of faith\f1\emdash\f0 nothing added and nothing taken away. \par \pard\sb100\sa100 Finally, let us draw a broad line of distinction between those things in religion which have been devised by man, and those which are plainly commanded in God's word. What God commands is necessary to salvation. What man commands is not. What man devises may be useful and expedient for the times; but salvation does not hinge on obedience to it. What God requires is essential to life eternal. He that wilfully disobeys it ruins his own soul. \f2\fs18 [Footnote: The subtle way in which the Pharisees evaded the requirements of the fifth commandment, to which our Lord refers in this passage, calls for a few words of explanation. \par We must remember that the Pharisees did not openly deny the obligation of the fifth commandment. In all probability they professed to attach as much importance to it as any men. And yet they contrived to make it void! How did they effect this? \par They taught that a man might dedicate to God's service, as sacred, any part of his property which might be applied to the relief of his parents, and so discharge himself from any further expense about them. He had only to say that all his money was "corban"\emdash that is, given over to holy purposes\emdash and no further claim could be made upon him for his father's or mother's support. Under pretence of giving God a prior claim, he set himself free from the burden of maintaining them for ever. He did not flatly deny his duty to minister of his worldly substance to his parents' necessities. But he evaded it by setting up a human tradition, and asserting a higher call of duty, even duty to God. \par The likeness between the traditions and sophistries of the Pharisees, making void God's word under a pretended zeal for God's glory, and those of the Jesuits, and other advocates of the Roman Catholic Church, is painfully striking. The following passage from an old commentator is worth reading: \par \pard "The Scriptures teach that there is no difference to be put between meats, in regard of holiness, but that every creature of God is good. This the Papists make void by teaching that it is matter of religion and conscience to abstain from flesh meats at certain seasons. The Scripture teacheth that we should pray to God alone. This they make void by their manifold prayers to saints departed. The Scripture teacheth Christ alone to be our mediator, both of redemption and intercession. This they make void by making saints intercessors. The Scripture teacheth Christ to be the only head of the church. This they abrogate by their doctrine of the Pope's supremacy. The Scripture teacheth that every soul should be subject to the higher power. This they abrogate by exempting the Pope and popish clergy from subjection to the civil power of princes and magistrates. Lastly, to instance in the same kind as our Saviour here against the Pharisees, whereas the word of God commands children to honor their parents, the Papists teach that if the child have vowed a monastical life, he is exempted from duty to parents."\emdash\i Petter on Mark\i0 .]\cf0\f3\fs23 \par } ;;v} ]){\rtf1\ansi\ansicpg1252\deff0\deflang1033{\foo|  Q) {\rtf1\ansi\ansicpg1252\deff0\deflang1033{\fonttbl{\f0\froman\fprq2\fcharset0 Times New Roman;}{\f1\froman\fcharset0 Times New Roman;}{\f2\froman\fprq2\fcharset0nttbl{\f0\froman\fprq2\fcharset0 Times New Roman;}{\f1\froman\fcharset0 Times New Roman;}{\f2\froman\fprq2\fcharset0 Georgia;}{\f3\fnil\fcharset0 Georgia;}} {\colortbl ;\red0\green0\blue0;} {\*\generator Riched20 5.40.11.2210;}\viewkind4\uc1\pard\sb100\sa100\qj\cf1\f0\fs24 W\fs16 E\fs24 see in the beginning of this passage,\i how slow of understanding men are in spiritual things\i0 . "Hearken," says our Lord to the people, "hearken unto me every one of you, and understand." "Are ye so without understanding?" He says to His disciples\f1\emdash "\f0 Do you not perceive?" \par The corruption of human nature is a universal disease. It affects not only a man's heart, will, and conscience, but his mind, memory, and understanding. The very same person who is quick and clever in worldly things, will often utterly fail to comprehend the simplest truths of Christianity. He will often be unable to take in the plainest reasonings of the Gospel. He will see no meaning in the clearest statements of evangelical doctrine. They will sound to him either foolish or mysterious. He will listen to them like one listening to a foreign language, catching a word here and there, but not seeing the drift of the whole. "The world by wisdom knows not God." (\ul 1Co_1:21\ulnone .) It hears, but does not understand. \par We must pray daily for the teaching of the Holy Ghost, if we would make progress in the knowledge of divine things. Without Him, the mightiest intellect and the strongest reasoning powers will carry us but a little way. In reading the Bible and hearing sermons, everything depends on the spirit in which we read and hear. A humble, teachable, child-like frame of mind is the grand secret of success. Happy is he who often says with David, "Teach me thy statutes." (\ul Psa_119:64\ulnone .) Such an one will understand as well as hear. \par We see, in the second place, from this passage, \i that the heart is the chief source of defilement and impurity in God's sight\i0 . Moral purity does not depend on washing or not washing\f1\emdash\f0 touching things or not touching them\f1\emdash\f0 eating things or not eating them, as the Scribes and Pharisees taught. "There is nothing from without a man, that entering into him can defile him: but the things which come out of him, these are they that defile the man." \par There is a deep truth in these words which is frequently overlooked. Our original sinfulness and natural inclination to evil are seldom sufficiently considered. The wickedness of men is often attributed to bad examples, bad company, peculiar temptations, or the snares of the devil. It seems forgotten that every man carries within him a fountain of wickedness. We need no bad company to teach us, and no devil to tempt us, in order to run into sin. We have within us the beginning of every sin under heaven. \par \pard\sb100\sa100 We ought to remember this in the training and education of children. In all our management we must never forget, that the seeds of all mischief and wickedness are in their hearts. It is not enough to keep boys and girls at home, and shut out every outward temptation. They carry within them a heart ready for any sin, and until that heart is changed they are not safe, whatever we do. When children do wrong, it is a common practice to lay all the blame on bad companions. But it is mere ignorance, blindness, and foolishness to do so. Bad companions are a great evil no doubt, and an evil to be avoided as much as possible. But no bad companion teaches a boy or girl half as much sin as their own hearts will suggest to them, unless they are renewed by the Spirit. The beginning of all wickedness is within. If parents were half as diligent in praying for their children's conversion as they are in keeping them from bad company, their children would turn out far better than they do.\f2\fs18 [Footnote: The common arguments against "public school" education, appear to me based on forgetfulness of our Lord's teaching about the heart. Unquestionably there are many evils in "public schools," however carefully conducted. It must needs be so. We must expect it. But it is no less true that there are great dangers in private education, and dangers in their kind quite as formidable as any which beset a boy at public school. Of course no universal rule can be laid down. Regard must be had to individual character and temperament. But to suppose, as some seem to do, that boys educated at public schools must turn out ill, and boys educated at home must turn out well, is surely not wise. It is forgetting our Lord's doctrine, that the heart is the principal source of evil. Without a change of heart a boy may be kept at home, and yet learn all manner of sin.]\f0\fs24 \par \pard\sb100\sa100\qj We see, in the last place, from this passage, \i what a black catalogue of evils the human heart contains\i0 . "Out of the heart of men," says our Lord, "proceed evil thoughts, adulteries, fornications, murders, thefts, covetousness, an evil eye, blasphemy, pride, foolishness: all these evil things come from within." \par Let us distinctly understand, when we read these words, that our Lord is speaking of the human heart generally. He is not speaking only of the notorious profligate, or the prisoner in the jail. He is speaking of all mankind. All of us, whether high or low, rich or poor, masters or servants, old or young, learned or unlearned\f1\emdash\f0 all of us have by nature such a heart as Jesus here describes. The seeds of all the evils here mentioned lie hid within us all. They may lie dormant all our lives. They may be kept down by the fear of consequences\f1\emdash\f0 the restraint of public opinion\f1\emdash\f0 the dread of discovery\f1\emdash\f0 the desire to be thought respectable\f1\emdash\f0 and, above all, by the almighty grace of God. But every man has within him the root of every sin. \par How humble we ought to be, when we read these verses! "We are all as an unclean thing" in God's sight. (\ul Isa_64:6\ulnone .) He sees in each one of us countless evils, which the world never sees at all, for He reads our hearts. Surely of all sins to which we are liable, self-righteousness is the most unreasonable and unbecoming. \par How thankful we ought to be for the Gospel, when we read these verses! That Gospel contains a complete provision for all the wants of our poor defiled natures. The blood of Christ can "cleanse us from all sin." The Holy Ghost can change even our sinful hearts, and keep them clean, when changed. The man that does not glory in the Gospel, can surely know little of the plague that is within him. \par \pard How watchful we ought to be, when we remember these verses! What a careful guard we ought to keep over our imaginations, our tongues, and our daily behavior! At the head of the black list of our heart's contents, stand "evil thoughts." Let us never forget that. Thoughts are the parents of words and deeds. Let us pray daily for grace to keep our \i thoughts \i0 in order, and let us cry earnestly and fervently, "lead us not into temptation."\cf0\f3\fs23 \par } fs24 W\fs16 E\fs24 know nothing of the woman who is here mentioned, beyond the facts that we here read. Her name, her former history, the way in which she was led to seek our Lord, though a Gentile, and dwelling in the borders of Tyre and Sidon\f1\emdash\f0 all these things are hidden from us. But the few facts that are related about this woman are full of precious instruction. Let us observe them, and learn wisdom. \par In the first place, \i this passage is meant to encourage us to pray for others\i0  . The woman who came to our Lord, in the history now before us, must doubtless have been in deep affliction. She saw a beloved child possessed by an unclean spirit. She saw her in a condition in which no teaching could reach the mind, and no medicine could heal the body\f1\emdash\f0 a condition only one degree better than death itself. She hears of Jesus, and beseeches Him to "cast forth the devil out of her daughter." She prays for one who could not pray for herself, and never rests till her prayer is gr anted. By prayer she obtains the cure which no human means could obtain. Through the prayer of the mother, the daughter is healed. On her own behalf that daughter did not speak a word; but her mother spoke for her to the Lord, and did not speak in vain. Hopeless and desperate as her case appeared, she had a praying mother, and where there is a praying mother there is always hope. \par The truth here taught is one of deep importance. The case here recorded is one that does not stand alone. Few duties are  so strongly recommended by Scriptural example, as the duty of intercessory prayer. There is a long catalogue of instances in Scripture, which show the benefits that may be conferred on others by praying for them. The nobleman's son at Capernaum\f1\emdash\f0 the centurion's servant\f1\emdash\f0 the daughter of Jairus, are all striking examples. Wonderful as it may seem, God is pleased to do great things for souls, when friends and relations are moved to pray for them. "The effectual fervent prayer of a rig hteous man availeth much." (\ul Jam_5:16\ulnone .) \par Fathers and mothers are especially bound to remember the case of this woman. They cannot give their children new hearts. They can give them Christian education, and show them the way of life; but they cannot give them a will to choose Christ's service, and a mind to love God. Yet there is one thing they can always do\f1\emdash\f0 they can pray for them. They can pray for the conversion of profligate sons, who will have their own way, and run greedily into sin. They can pray for the conversion of worldly daughters, who set their affections on things below, and love pleasure more than God. Such prayers are heard on high. Such prayers will often bring down blessings. Never, never let us forget that the children for whom many prayers have been offered, seldom finally perish. Let us pray more for our sons and daughters. Even when they will not let us speak to them about religion, they cannot prevent us speaking for them to God. \par In the second place, \i this passage is meant to teach us to persevere in praying for others\i0 . The woman whose history we are now reading, appeared at first to obtain nothing by her application to our Lord. On the contrary, our Lord's reply was discouraging. Yet she did not give up in despair. She prayed on, and did not faint. She pressed her suit with ingenious arguments. She would take no refusal. She pleaded for a few "crumbs" of mercy, rather than none at all. And through this holy importunity she succeeded. She heard at last these joyful words: "For this saying go thy way; the devil is gone out of thy daughter"! \par Perseverance in prayer is a point of great moment. Our hearts are apt to become cool and indifferent, and to think that it is no use to draw near to God. Our hands soon hang down, and our knees wax faint. Satan is ever laboring to draw us off from our prayers, and filling our minds with reasons why we may give them up. These things are true with respect to all prayers, but they are especially true with respect to intercessory prayer. It is always far more meagre than it ought to be. It is often attempted for a little season, and then left off. We see no immediate answer to our prayers. We see the persons for whose souls we pray, going on still in sin. We draw the conclusion that it is useless to pray for them, and allow our intercession to come to an end. \par In order to arm our minds with arguments for perseverance in intercessory prayer, let us often study the case of this woman. Let us remember how she prayed on and did not faint, in the face of great discouragement. Let us mark how at last she went home rejoicing, and let us resolve, by God's grace, to follow her example. \par Do we know what it is to pray for ourselves? This, after all, is the first question for self-inquiry. The man who never speaks to God about his own soul, can know nothing of praying for others. He is as yet Godless, Christless, and hopeless, and has to learn the very rudiments of religion. Let him awake, and call upon God.  \par \pard But do we pray for ourselves? Then let us take heed that we pray for others also. Let us beware of selfish prayers\f1\emdash\f0 prayers which are wholly taken up with our own affairs, and in which there is no place for other souls beside our own. Let us name all whom we love before God continually. Let us pray for all\f1\emdash\f0 the worst, the hardest, and the most unbelieving. Let us continue praying for them year after year, in spite of their continued unbelief. God's time of mercy may be a distant one. Our eyes may not see an answer to our intercession. The answer may not come for ten, fifteen, or twenty years. It may not come till we have exchanged prayer for praise, and are far away from this world. But while we live, let us pray for others. It is the greatest kindness we can do to any one, to speak for him to our Lord Jesus Christ. The day of judgment will show that one of the greatest links in drawing some souls to God, has been the intercessory prayer of friends.\cf0\f2\fs23 \par }  ~  ){\rtf1\ansi\ansicpg1252\deff0\deflang1033{\fonttbl{\f0\froman\fprq2\fcharset0 Times New Roman;}{\f1\froman\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\ng that demands our notice in these verses, is \i the mighty miracle that is here recorded\i0 . We read that they brought unto our Lord "one that was deaf and had an impediment in his speech," and besought Him that He would "put His hand upon him." At once the petition is granted, and the cure is wrought. Speech and hearing are instantaneously given to the man by a word and a touch. "Straightway his ears were opened, and the string of his tongue was loosed, and he spake plain." \par We see but half the instruction of this passage, if we only regard it as an example of our Lord's divine power. It is such an example, beyond doubt, but it is something more than that. We must look further, deeper, and lower than the surface, and we shall find in the passage precious spiritual truths. \par Here we are meant to see our Lord's power to heal the spiritually deaf. He can give the chief of sinners a hearing ear. He can make him delight in listening to the very Gospel which he once ridiculed and despised. \par Here also we are meant to see our Lord's power to heal the spiritually dumb. He can teach the hardest of transgressors to call upon God. He can put a new song in the mouth of him whose talk was once only of this world. He can make the vilest of men speak of spiritual things, and testify the Gospel of the grace of God. \par When Jesus pours forth His Spirit, nothing is impossible. We must never despair of others. We must never regard our own hearts as too bad to be changed. He that healed the deaf and dumb still lives. The cases which moral philosophy pronounces hopeless, are not incurable if they are brought to Christ. \par The second thing which demands our notice in these verses, is \i the peculiar manner in which our Lord thought good to work the miracle here recorded\i0 . We are told that when the deaf and dumb person was brought to Jesus, "He took him aside from the multitude, and put his fingers into his ears, and he spit and touched his tongue; and looking up to heaven, he sighed"\f1\emdash\f0 and then, and not till then, came the words of commanding power, "Ephphatha, that is, be opened." \par There is undoubtedly much that is mysterious in these actions. We know not why they were used. It would have been as easy to our Lord to speak the word, and command health to return at once, as to do what He here did. His reasons for the course He adopted are not recorded. We only know that the result was the same as on other occasions\f1\emdash\f0 the man was cured. \par But there is one simple lesson to be learned from our Lord's conduct on this occasion. That lesson is, that Christ was not tied to the use of any one means in doing His works among men. Sometimes He thought fit to work in one way, sometimes in another. His enemies were never able to say, that unless He employed certain invariable agency He could not work at all. \par We see the same thing going on still in the Church of Christ. We see continual proof that the Lord is not tied to the use of any one means exclusively in conveying grace to the soul. Sometimes He is pleased to work by the word preached publicly, sometimes by the word read privately. Sometimes He awakens people by sickness and affliction, sometimes by the rebukes or counsel of friends. Sometimes He employs means of grace to turn people out of the way of sin. Sometimes He arrests their attention by some providence, without any means of grace at all. He will not have any means of grace made an idol and exalted, to the disparagement of other means. He will not have any means despised as useless, and neglected as of no value. All are good and valuable. All are in their turn employed for the same great end, the conversion of souls. All are in the hands of Him who "giveth not account of His matters," and knows best which to use, in each separate case that He heals. \par The last thing which demands our notice in these verses, is \i the remarkable testimony which was borne by those who saw the miracle here recorded\i0 . They said of our Lord, "He hath done all things well"! \par It is more than probable that those who said these words were little sensible of their full meaning, when applied to Christ. Like Caiaphas, they "spoke not of themselves." (\ul Joh_11:51\ulnone .) But the truth to which they gave utterance is full of deep and unspeakable comfort, and ought to be daily remembered by all true Christians. \par Let us remember it as we look back over the days past of our lives, from the hour of our conversion. "Our Lord hath done all things well." In the first bringing us out of darkness into marvelous light\f1\emdash\f0 in humbling us and teaching us our weakness, guilt, and folly\f1\emdash\f0 in stripping us of our idols, and choosing all our portions\f1\emdash\f0 in placing us where we are, and giving us what we have\f1\emdash\f0 how well everything has been done! How great the mercy that we have not had our own way! \par Let us remember it as we look forward to the days yet to come. We know not what they may be, bright or dark, many or few. But we know that we are in the hands of Him who "doeth all things well." He will not err in any of His dealings with us. He will take away and give\f1\emdash\f0 He will afflict and bereave\f1\emdash\f0 He will move and He will settle, with perfect wisdom, at the right time, in the right way. The great Shepherd of the sheep makes no mistakes. He leads every lamb of His flock by the right way to the city of habitation. \par \pard\sb100\sa100 We shall never see the full beauty of these words till the resurrection morning. We shall t!hen look back over our lives, and know the meaning of everything that happened from first to last. We shall remember all the way by which we were led, and confess that all was "well done." The why and the wherefore, the causes and the reasons of everything which now perplexes, will be clear and plain as the sun at noon-day. We shall wonder at our own past blindness, and marvel that we could ever have doubted our Lord's love. "Now we see through a glass darkly, but then face to face. Now we know in part, b"ut then shall we know even as we are known." (\ul 1Co_13:12\ulnone .) \f2\fs18 [Footnote: The reason why our Lord made use of the previous actions recorded in this miracle\emdash spitting, looking up to heaven, and sighing\emdash is a question that has often perplexed commentators. Some observations of Luther, quoted by Stier, are worth reading: \par "This sigh was not drawn from Christ on account of the single tongue and ear of this poor man; but it is a common sigh over all tongues and ears, yea over all hearts, bodies, and souls, and over all men from Adam to his last descendant." \par \pard "Our beloved Lord saw well what an amount of suffering and sorrow would be occasioned by tongues and ears. For the greatest mischief which has been inflicted on Christianity, has not arisen from tyrants (with persecution, murder, and pride against the word), but from that little bit of flesh which abides between the jaws. This it is that inflicts the greatest injury upon the kingdom of God."]\cf0\f3\fs23 \par } 79  e) {\rtf1\ansi\ansicpg1252\deff0\deflang1033{\fontt$  )%{\rtf1\ansi\ansicpg1252\deff0\deflang1033{\fonttbl{\f0\froman\fprq2\fcharset0 Times New Roman;}{\f1\froman\fcharset0 Times New Roman;}{\f2\froman\fprq2\fcharset0 Georgia;}{\f3\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 thi%bl{\f0\froman\fprq2\fcharset0 Times New Roman;}{\f1\froman\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 O\fs16 NCE\fs24 more we see our Lord feeding a great multitude with a few loaves and fishes. He knew the heart of man. He saw the rise of cavilers and skeptics, who would question the reality of the wonderful works He performed. By repeating the mighty miracle here recorde&d, He stops the mouth of all who are not wilfully blind to evidence. Publicly, and before four thousand witnesses, He shows His almighty power a second time. \par Let us observe in this passage \i how great is the kindness and compassion of our Lord Jesus Christ\i0 . He saw around Him a "very great multitude," who had nothing to eat. He knew that the great majority were following Him from no other motive than idle curiosity, and had no claim whatever to be regarded as His disciples. Yet when He saw them 'hungry and destitute, He pitied them: "I have compassion on the multitude, because they have now been with me three days, and have nothing to eat." \par The feeling heart of our Lord Jesus Christ appears in these words. He has compassion even on those who are not His people\f1\emdash\f0 the faithless, the graceless, the followers of this world. He feels tenderly for them, though they know it not. He died for them, though they care little for what He did on the cross. He would receive them graciously, and( pardon them freely, if they would only repent and believe on Him. Let us ever beware of measuring the love of Christ by any human measure. He has a special love, beyond doubt, for His own believing people. But He has also a general love of compassion, even for the unthankful and the evil. His love "passeth knowledge." (\ul Eph_3:19\ulnone .) \par Let us strive to make Jesus our pattern in this, as well as in everything else. Let us be kind, and compassionate, and pitiful, and courteous to all men. Let u)s be ready to do good to all men, and not only to friends and the household of faith. Let us carry into practice our Lord's injunction, "Love your enemies, bless them that curse you, do good to them that hate you." (\ul Mat_5:44\ulnone .) This is to show the mind of Christ. This is the right way to heap coals of fire on an enemy's head, and to melt foes into friends. (\ul Rom_12:20\ulnone .) \par Let us observe, in the second place, from this passage, \i that with Christ nothing is impossible\i0 . The di*sciples said, "from whence can a man satisfy these men with bread here in the wilderness?" They might well say so. Without the hand of Him who first made the world out of nothing, the thing could not be. But in the almighty hands of Jesus seven loaves and a few fishes were made sufficient to satisfy four thousand men. Nothing is too hard for the Lord. \par We must never allow ourselves to doubt Christ's power to supply the spiritual wants of all His people. He has "bread enough and to spare" for every so+ul that trusts in Him. Weak, infirm, corrupt, empty as believers feel themselves, let them never despair, while Jesus lives. In Him there is a boundless store of mercy and grace, laid up for the use of all His believing members, and ready to be bestowed on all who ask in prayer. "It pleased the Father that in Him should all fullness dwell." (\ul Col_1:19\ulnone .) \par Let us never doubt Christ's providential care for the temporal wants of all His people. He knows their circumstances. He is acquainted wi,th all their necessities. He will never allow them to lack anything that is really for their good. His heart is not changed since He ascended up on high, and sat down on the right hand of God. He still lives who had compassion on the hungry crowd in the wilderness, and supplied their need. How much more, may we suppose, will He supply the need of those who trust Him? He will supply them without fail. Their faith may occasionally be tried. They may sometimes be kept waiting, and be brought very low. But th-e believer shall never be left entirely destitute. "Bread shall be given him; his water shall be sure." (\ul Isa_33:16\ulnone .) \par Let us observe, in the last place, \i how much sorrow unbelief occasions to our Lord Jesus Christ. \i0 We are told that when "the Pharisees began to question with Him, seeking of Him a sign from heaven, tempting Him, He sighed deeply in His spirit." There was a deep meaning in that sigh! It came from a heart which mourned over the ruin that these wicked men were bringing o.n their own souls. Enemies as they were, Jesus could not behold them hardening themselves in unbelief without sorrow. \par The feeling which our Lord Jesus Christ here expressed, will always be the feeling of all true Christians. Grief over the sins of others is one leading evidence of true grace. The man who is really converted, will always regard the unconverted with pity and concern. This was the mind of David: "I beheld the transgressors, and was grieved." (\ul Psa_119:158\ulnone .) This was the mind/ of the godly in the days of Ezekiel: "They sighed and cried for the abominations done in the land." (\ul Eze_9:4\ulnone .) This was the mind of Lot: "He vexed his righteous soul with the unlawful deeds" of those around him. (\ul 2Pe_2:8\ulnone .) This was the mind of Paul: "I have great heaviness and continual sorrow for my brethren." (\ul Rom_9:2\ulnone .) In all these cases we see something of the mind of Christ. As the great Head feels, so feel the members. They all grieve when they see sin. \par Let0 us leave the passage with solemn self-inquiry. Do we know anything of likeness to Christ, and fellow-feeling with Him? Do we feel hurt, and pained, and sorrowful, when we see men continuing in sin and unbelief? Do we feel grieved and concerned about the state of the unconverted? These are heart-searching questions, and demand serious consideration. There are few surer marks of an unconverted heart, than carelessness and indifference about the souls of others. \par \pard Finally, let us never forget that unbelief and sin are just as great a cause of grief to our Lord now, as they were eighteen hundred years ago. Let us strive and pray that we may not add to that grief by any act or deed of ours. The sin of grieving Christ is one which many commit continually without thought or reflection. He that sighed over the unbelief of the Pharisees is still unchanged. Can we doubt that when He sees some persisting in unbelief at the present day, He is grieved? From such sin may we be delivered!\cf0\f2\fs23 \par }2ard\sb100\sa100\qj\cf1\f0\fs24 L\fs16 ET\fs24 us notice\i the solemn warning \i0 which our Lord gives to His disciples at the beginning of this passage. He says, "Take heed, beware of the leaven of the Pharisees, and of the leaven of Herod." \par We are not left to conjecture the meaning of this warning. This is made clear by the parallel passage in Matthew's Gospel. We there read that Jesus did not mean the leaven of "bread," but the leaven of "doctrine." The self-righteousness and formalism of the Ph3arisees\f1\emdash\f0 the worldliness and skepticism of the courtiers of Herod, were the object of our Lord's caution. Against both He bids His disciples be on their guard. \par Such warnings are of deep importance. It would be well for the Church of Christ, if they had been more remembered. The assaults of persecution from without have never done half so much harm to the Church, as the rise of false doctrines within. False prophets and false teachers within the camp have done far more mischief in Christe4ndom than all the bloody persecutions of the emperors of Rome. The sword of the foe has never done such damage to the cause of truth as the tongue and the pen. \par The doctrines which our Lord specifies, are precisely those which have always been found to inflict most injury on the cause of Christianity. Formalism on the one hand, and skepticism on the other, have been chronic diseases in the professing Church of Christ. In every age multitudes of Christians have been infected by them. In every age men 5need to watch against them, and be on their guard. \par The expression used by our Lord in speaking of false doctrine is singularly forcible and appropriate. He calls it "leaven." No word more suitable could have been employed. It exactly describes the small beginnings of false doctrine\f1\emdash\f0 the subtle quiet way in which it insensibly pervades a man's religion\f1\emdash\f0 the deadly power with which it changes the whole character of his Christianity. Here, in fact, lies the great danger of false6 doctrine. If it approached us under its true colors, it would do little harm. The great secret of its success is its subtlety and likeness to truth. Every error in religion has been said to be a truth abused. \par Let us often "examine ourselves whether we be in the faith," and beware of "leaven." Let us no more trifle with a little false doctrine, than we would trifle with a little immorality or a little lie. Once admit it into our hearts, and we never know how far it may lead us astray. The beginning 7of departure from the pure truth is like the letting out of waters\f1\emdash\f0 first a drop, and at last a torrent. A little leaven leaveneth the whole lump. (\ul Gal_5:9\ulnone .) \par Let us notice \i the dull understanding of the disciples\i0 , when our Lord gave the warning of this passage. They thought that the "leaven" of which He spoke must be the leaven of bread. It never struck them that He was speaking of doctrine. They drew from Him the sharp reproof: "Perceive ye not yet, neither understand?8 have ye your hearts yet hardened? How is it that ye do not understand?" Believers, converted, renewed, as the disciples were, they were still dull of apprehension in spiritual things. Their eyes were still dim, and their perception slow in the matters of the kingdom of God. \par We shall find it useful to ourselves to remember what is here recorded of the disciples. It may help to correct the high thoughts which we are apt to entertain of our own wisdom, and to keep us humble and lowly-minded. We must n9ot fancy that we know everything as soon as we are converted. Our knowledge, like all our graces, is always imperfect, and never so far from perfection as at our first beginning in the service of Christ. There is more ignorance in our hearts than we are at all aware of. "If any man think that he knoweth anything, he knoweth nothing yet as he ought to know." (\ul 1Co_8:2\ulnone .) \par \pard Above all, we shall find it useful to remember what is here recorded, in dealing with young Christians. We must not: expect perfection in a new convert. We must not set him down as graceless and godless and a false professor, because at first he sees but half the truth and commits many mistakes. His heart may be right in the sight of God, and yet, like the disciples, he may be very slow of understanding in the things of the Spirit. We must bear with him patiently, and not cast him aside. We must give him time to grow in grace and knowledge, and his latter end may find him ripe in wisdom, like Peter and John. It is a blessed thought that Jesus, our Master in heaven, despises none of His people. Marvellous and blameworthy as their slowness to learn undoubtedly is, His patience never gives way. He goes on teaching them, "line upon line, precept upon precept." Let us do likewise. Let it be a rule with us never to despise the weakness and dulness of young Christians. Wherever we see a spark of true grace, however dim and mixed with infirmity, let us be helpful and kind. Let us do as we would be done by.\cf0\f2\fs23 \par } n M){\rtf1\ansi\ansicpg1252\deff0\deflang1033{\fonttbl{\f0\froman\fprq2\fcharset0 Times New Roman;}{\f1\froman\fcharset0 Times New R<` 1){\rtf1\ansi\ansicpg1252\deff0\deflang1033{\fonttbl{\f0\froman\fprq2\fcharset0 Times New Roman;}{\f1\froman\fcharset0 Times New Roman;}{\f2\fnil\fcharset0 Georgia;}} {\colortbl ;\red0\green0\blue0;} {\*\generator Riched20 5.40.11.2210;}\viewkind4\uc1\p1=oman;}{\f2\fnil\fcharset0 Georgia;}} {\colortbl ;\red0\green0\blue0;} {\*\generator Riched20 5.40.11.2210;}\viewkind4\uc1\pard\sb100\sa100\qj\cf1\f0\fs24 W\fs16 E\fs24 do not know the reason of the peculiar means employed by our Lord Jesus Christ, in working the miracle recorded in these verses. We see a blind man miraculously healed. We know that a word from our Lord's mouth, or a touch of His hand would have been sufficient to effect a cure. But we see Jesus taking this blind man by the hand\f1\emdas>h\f0 leading him out of the town\f1\emdash\f0 spitting on his eyes\f1\emdash\f0 putting His hands on him, and then, and not till then, restoring his sight. And the meaning of all these actions, the passage before us leaves entirely unexplained. \par But it is well to remember, in reading passages of this kind, that the Lord is not tied to the use of any one means. In the conversion of men's souls there are diversities of operation, but it is the same Spirit which converts. So also in the healing of men's? bodies there were varieties of agency employed by our Lord, but it was the same divine power that effected the cure. In all His works God is a sovereign. "He giveth not account of any of His matters." (\ul Job_33:13.\ulnone ) \par One thing in the passage demands our special observation. That thing is the gradual nature of the cure which our Lord performed on this blind man. He did not deliver him from his blindness at once, but by degrees. He might have done it in a moment, but He chose to do it step b@y step. First the blind man said that he only saw "men as trees walking." Afterwards his eyesight was restored completely, and he "saw every man clearly." In this respect the miracle stands entirely alone. \par We need hardly doubt that this gradual cure was meant to be an emblem of spiritual things. We may be sure that there was a deep meaning in every word and work of our Lord's earthly ministry, and here, as in other places, we shall find a useful lesson. \par Let us see then in this gradual restoratAion to sight, a vivid illustration of \i the manner in which the Spirit frequently works in the conversion of souls\i0 . We are all naturally blind and ignorant in the matters which concern our souls. Conversion is an illumination, a change from darkness to light, from blindness to seeing the kingdom of God. Yet few converted people see things distinctly at first. The nature and proportion of doctrines, practices, and ordinances of the Gospel are dimly seen by them, and imperfectly understood. They are liBke the man before us, who at first saw men as trees walking. Their vision is dazzled and unaccustomed to the new world into which they have been introduced. It is not till the work of the Spirit has become deeper and their experience been somewhat matured, that they see all things clearly, and give to each part of religion its proper place. This is the history of thousands of God's children. They begin with seeing men as trees walking\f1\emdash\f0 they end with seeing all clearly. Happy is he who has learCned this lesson well, and is humble and distrustful of his own judgment. \par Finally, let us see in the gradual cure of this blind man, a striking picture of \i the present position of Christ's believing people in the world\i0 , compared with that which is to come. We see in part and know in part in the present dispensation. We are like those that travel by night. We know not the meaning of much that is passing around us. In the providential dealings of God with His children, and in the conduct of many of God's saints, we see much that we cannot understand\f1\emdash\f0 and cannot alter. In short, we are like him that saw "men as trees walking." \par \pard But let us look forward and take comfort. The time comes when we shall see all "clearly." The night is far spent. The day is at hand. Let us be content to wait, and watch, and work, and pray. When the day of the Lord comes, our spiritual eyesight will be perfected. We shall see as we have been seen, and know as we have been known.\cf0\f2\fs23 \par }E ;\red0\green0\blue0;} {\*\generator Riched20 5.40.11.2210;}\viewkind4\uc1\pard\sb100\sa100\qj\cf1\f0\fs24 T\fs16 HE\fs24 circumstances here recorded are of great importance. They took place during a journey, and arose out of a conversation "by the way." Happy are those journeys, in which time is not wasted on trifles, but redeemed as far as possible for the consideration of serious things. \par Let us observe \i the variety of opinions about Christ\i0 , which prevailed among the Jews. Some said that HFe was John the Baptist\f1\emdash\f0 some Elijah\f1\emdash\f0 and others one of the prophets. In short every kind of opinion appears to have been current, excepting that one which was true. \par We may see the same thing on every side at the present day. Christ and his Gospel are just as little understood in reality, and are the subject of just as many different opinions as they were eighteen hundred years ago. Many know the name of Christ, acknowledge Him as one who came into the world to save sinners, aGnd regularly worship in buildings set apart for His service. Few thoroughly realize that He is very God\f1\emdash\f0 the one Mediator\f1\emdash\f0 the one High Priest\f1\emdash\f0 the only source of life and peace\f1\emdash\f0 their own Shepherd and their own Friend. Vague ideas about Christ are still very common. Intelligent experimental acquaintance with Christ is still very rare. May we never rest till we can say of Christ, "My beloved is mine and I am His." (Song of \ul Son_2:16\ulnone .) This is saviHng knowledge. This is life eternal. \par Let us observe \i the good confession of faith which the apostle Peter witnessed\i0 . He replied to our Lord's question, "Whom say ye that I am?" "Thou art the Christ." \par This was a noble answer, when the circumstances under which it was made are duly considered. It was made when Jesus was poor in condition, without honor, majesty, wealth, or power. It was made when the heads of the Jewish nation, both in church and state, refused to receive Jesus as the MessiIah. Yet even then Simon Peter says, "Thou art the Christ." His strong faith was not stumbled by our Lord's poverty and low estate. His confidence was not shaken by the opposition of Scribes and Pharisees, and the contempt of rulers and priests. None of these things moved Simon Peter. He believed that He whom he followed, Jesus of Nazareth, was the promised Savior, the true Prophet greater than Moses, the long-predicted Messiah. He declared it boldly and unhesitatingly, as the creed of himself and his few Jcompanions: "Thou art the Christ." \par There is much that we may profitably learn from Peter's conduct on this occasion. Erring and unstable as he sometimes was\f1\emdash\f0 the faith he exhibited, in the passage now before us, is well worthy of imitation. Such bold confessions as his, are the truest evidence of living faith, and are required in every age, if men will prove themselves to be Christ's disciples. We too must be ready to confess Christ, even as Peter did. We shall never find our Master and KHis doctrine popular. We must be prepared to confess Him, with few on our side, and many against us. But let us take courage and walk in Peter's steps, and we shall not fail of receiving Peter's reward. Jesus takes notice of those who confess Him before men, and will one day confess them as His servants before an assembled world. \par Let us observe \i the full declaration which our Lord makes of His own coming death and resurrection\i0 . We read that "He began to teach them, that the Son of man must sufLfer many things, and be rejected of the elders, and of the chief priests, and scribes, and be killed, and after three days rise again." \par The events here announced must have sounded strange to the disciples. To be told that their beloved Master, after all His mighty works, would soon be put to death, must have been heavy tidings and past their understanding. But the words which convey the announcement are scarcely less remarkable than the event: "He \i must \i0 suffer\f1\emdash\f0 He \i must \i0 be kiMlled\f1\emdash\f0 He \i must \i0 rise again." \par Why did our Lord say "must"? Did He mean that He was unable to escape suffering\f1\emdash\f0 that He must die by compulsion of a stronger power than His own? Impossible. This could not have been His meaning. Did He mean that He must needs die to give a great example to the world of self-sacrifice and self-denial, and that this, and this alone, made His death necessary? Once more it may be replied, "Impossible." There is a far deeper meaning in the word "Nmust" suffer and be killed. He meant that His death and passion were necessary in order to make atonement for man's sin. Without shedding His blood there could be no remission. Without the sacrifice of His body on the cross, there could be no satisfaction to God's holy law. He "must" suffer to make reconciliation for iniquity. He "must" die, because without His death as a propitiatory offering, sinners could never have life. He "must" suffer, because without His vicarious sufferings, our sins could never Obe taken away. In a word, He "must" be delivered for our offences, and raised again for our justification. \par Here is the center truth of the Bible. Let us never forget that. All other truths compared to this are of secondary importance. Whatever views we hold of religious truth, let us see that we have a firm grasp upon the atoning efficacy of Christ's death. Let the truth so often proclaimed by our Lord to His disciples, and so diligently taught by the disciples to the world, be the foundation truth Pin our Christianity. In life and in death, in health and in sickness, let us lean all our weight on this mighty fact\f1\emdash\f0 that though we have sinned Christ hath died for sinners\f1\emdash\f0 and that though we deserve nothing, Christ hath suffered on the cross for us, and by that suffering purchased heaven for all that believe in Him. \par Finally, let us observe in this passage \i the strange mixture of grace and infirmity which may be found in the heart of a true Christian\i0 . We see that veryQ Peter who had just witnessed so noble a confession, presuming to rebuke his Master because He spoke of suffering and dying. We see him drawing down on himself the sharpest rebuke which ever fell from our Lord's lips during His earthly ministry: "Get thee behind me, Satan: thou savorest not the things that be of God, but the things that be of men." \par We have here a humbling proof that the best of saints is a poor fallible creature. Here was \i ignorance \i0 in Simon Peter. He did not understand the neRcessity of our Lord's death, and would have actually prevented His sacrifice on the cross. Here was \i self-conceit \i0 in Simon Peter. He thought he knew what was right and fitting for his Master better than his Master Himself, and actually undertook to show the Messiah a more excellent way. And last, but not least, Simon Peter did it all with the \i best intentions! \i0 He meant well. His motives were pure. But zeal and earnestness are no excuse for error. A man may mean well and yet fall into tremendouSs mistakes. \par Let us learn humility from the facts here recorded. Let us beware of being puffed up with our own spiritual attainments, or exalted by the praise of others. Let us never think that we know everything and are not likely to err. We see that it is but a little step from making a good confession to being a "Satan" in Christ's way. Let us pray daily, "Hold thou me up\f1\emdash\f0 keep me\f1\emdash\f0 teach me\f1\emdash\f0 let me not err." \par \pard Lastly, let us learn charity towards others from the facts here recorded. Let us not be in a hurry to cast off our brother as graceless because of errors and mistakes. Let us remember that his heart may be right in the sight of God, like Peter's, though like Peter he may for a time turn aside. Rather let us call to mind Paul's advice, and act upon it. "If a man be overtaken in a fault, ye which are spiritual, restore such an one in the spirit of meekness; considering thyself, lest thou also be tempted." (\ul Gal_6:1\ulnone .)\cf0\f2\fs23 \par } )) ))"&{\rtf1\ansi\ansicpg1252\deff0\deflang1033{\fonttbl{\f0\froman\fprq2\fcharset0 Times New Roman;}{\f1\froman\fcharset0 Times New Roman;}{\f2\fnil\fcharset0 Georgia;}} U. M)!{\rtf1\ansi\ansicpg1252\deff0\deflang1033{\fonttbl{\f0\froman\fprq2\fcharset0 Times New Roman;}{\f1\froman\fcharset0 Times New Roman;}{\f2\fnil\fcharset0 Georgia;}} {\colortblDV {\colortbl ;\red0\green0\blue0;} {\*\generator Riched20 5.40.11.2210;}\viewkind4\uc1\pard\sb100\sa100\qj\cf1\f0\fs24 T\fs16 HE\fs24 words of our Lord Jesus Christ in this passage are peculiarly weighty and solemn. They were spoken to correct the mistaken views of His disciples, as to the nature of His kingdom. But they contain truths of the deepest importance to Christians in every age of the Church. The whole passage is one which should often form the subject of private meditation. \par We learn, forW one thing, from these verses, \i the absolute necessity of self-denial, if we would be Christ's disciples, and be saved\i0 . What saith our Lord? "Whosoever will come after Me, let him deny himself, and take up his cross, and follow Me." \par Salvation is undoubtedly all of grace. It is offered freely in the Gospel to the chief of sinners, without money and without price. "By grace are ye saved through faith, and that not of yourselves; it is the gift of God: not of works, lest any man should boast." (\Xul Eph_2:8-9\ulnone .) But all who accept this great salvation, must prove the reality of their faith by carrying the cross after Christ. They must not think to enter heaven without trouble, pain, suffering, and conflict on earth. They must be content to take up the cross of doctrine, and the cross of practice\f1\emdash\f0 the cross of holding a faith which the world despises, and the cross of living a life which the world ridicules as too strict and righteous overmuch. They must be willing to crucify theY flesh, to mortify the deeds of the body, to fight daily with the devil, to come out from the world, and to lose their lives, if needful, for Christ's sake and the Gospel's. These are hard sayings, but they admit of no evasion. The words of our Lord are plain and unmistakable. If we will not carry the cross, we shall never wear the crown. \par Let us not be deterred from Christ's service by fear of the cross. Heavy as that cross may seem, Jesus will give us grace to bear it. "I can do all things through ZChrist which strengtheneth me." (\ul Phi_4:13\ulnone .) Thousands and tens of thousands have borne it before us, and have found Christ's yoke easy, and Christ's burden light. No good thing on earth was ever attained without trouble. We cannot surely expect that without trouble we can enter the kingdom of God. Let us go forward boldly, and allow no difficulty to keep us back. The cross by the way is but for a few years. The glory at the end is for evermore. \par Let us often ask ourselves whether our Chri[stianity costs us anything? Does it entail any sacrifice? Has it the true stamp of heaven? Does it carry with it any cross?\f1\emdash\f0 If not, we may well tremble and be afraid. We have everything to learn. A religion which costs nothing, is worth nothing. It will do us no good in the life that now is. It will lead to no salvation in the life to come. \par We learn, for another thing, from these verses, \i the unspeakable value of the soul\i0 . What saith our Lord? "What shall it profit a man if he sha\ll gain the whole world, and lose his own soul?" These words were meant to stir us up to exertion and self-denial. They ought to ring in our ears like a trumpet, every morning when we rise from our beds, and every night when we lie down. May they be deeply graven in our memories, and never effaced by the devil and the world! \par We have all souls that will live for evermore. Whether we know it or not, we all carry about with us something which will live on when our bodies are mouldering in the grave. We] have all souls, for which we shall have to give account to God. It is an awful thought, when we consider how little attention most men give to anything except this world. But it is true. \par Any man may lose his own soul. He cannot save it: Christ alone can do that. But he can lose it, and that in many different ways. He may murder it, by loving sin and cleaving to the world. He may poison it by choosing a religion of lies, and believing man-made superstitions. He may starve it, by neglecting all means^ of grace, and refusing to receive into his heart the Gospel. Many are the ways that lead to the pit. Whatever way a man takes, he, and he alone, is accountable for it. Weak, corrupt, fallen, impotent as human nature is, man has a mighty power of destroying, ruining, and losing his own soul. \par The whole world cannot make up to a man the loss of his soul. The possession of all the treasures that the world contains, would not compensate for eternal ruin. They would not satisfy us, and make us happy whil_e we had them. They could only be enjoyed for a few years, at best, and must then be left for evermore. Of all unprofitable and foolish bargains that man can make, the worst is that of giving up his soul's salvation for the sake of this present world. It is a bargain of which thousands, like Esau, who sold his birth-right for a mess of pottage, have repented\f1\emdash\f0 but many, unhappily, like Esau, have repented too late. \par Let these sayings of our Lord sink deep into our hearts. Words are inadequ`ate to express their importance. May we remember them in the hour of temptation, when the soul seems a small and unimportant thing, and the world seems very bright and great. May we remember them in the hour of persecution, when we are tried by the fear of man, and half inclined to forsake Christ. In hours like these, let us call to mind this mighty question of our Lord, and repeat it to ourselves, "What shall it profit a man if he gain the whole world, and lose his own soul?" \par We learn, in the last aplace, from these verses, \i the great danger of being ashamed of Christ\i0 . What saith our Lord? "Whosoever shall be ashamed of me and of my words in this adulterous and sinful generation, of him also shall the Son of Man be ashamed when He cometh in the glory of His Father with the holy angels." \par When can it be said of any one, that he is ashamed of Christ? We are guilty of it, when we are ashamed of letting people see that we believe and love the doctrines of Christ, that we desire to live accordbing to the commandment of Christ, and that we wish to be reckoned among the people of Christ. Christ's doctrine, laws, and people were never popular, and never will be. The man who boldly confesses that he loves them, is sure to bring on himself ridicule and persecution. Whosoever shrinks from this confession from fear of this ridicule and persecution, is ashamed of Christ, and comes under the sentence of the passage before us. \par Perhaps there are few of our Lord's sayings which are more condemning thcan this. "The fear of man" does indeed "bring a snare." (\ul Pro_29:25\ulnone .) There are thousands of men who would face a lion, or storm a breach, if duty called them, and fear nothing\f1\emdash\f0 and yet would be ashamed of being thought "religious"\f1\emdash\f0 and would not dare to avow that they desired to please Christ rather than man. Wonderful indeed is the power of ridicule! Marvelous is the bondage in which men live to the opinion of the world! \par \pard Let us all pray daily for faith and courage to confess Christ before men. Of sin, or worldliness, or unbelief, we may well be ashamed. We ought never to be ashamed of Him who died for us on the cross. In spite of laughter, mockery, and hard words, let us boldly avow that we serve Christ. Let us often look forward to the day of His second coming, and remember what He says in this place. Better a thousand times confess Christ now, and be despised by man, than be disowned by Christ before His Father in the day of judgment.\cf0\f2\fs23 \par }e self-denial, if men would be His disciples\emdash of the need of losing our lives, if we would have them saved.\emdash But in the same breath he goes on to speak of His future kingdom and glory. He takes off the edge of His "hard sayings," by promising a sight of that glory to some of those who heard Him. And in the history of the transfiguration, which is here recorded, we see that promise fulfilled. \par The first thing which demands our notice in these verses, is \i the marvelous vision they contain fof the glory which Christ and His people shall have at His second coming. \par \i0 There can be no doubt that this was one of the principal purposes of the transfiguration. It was meant to teach the disciples, that though their Lord was lowly and poor in appearance now, He would one day appear in such royal majesty as became the Son of God. It was meant to teach them that when their Master came the second time, His saints, like Moses and Elijah, would appear with Him. It was meant to remind them, that thgough reviled and persecuted now, because they belonged to Christ, they would one day be clothed with honor, and be partakers of their Master's glory. \f1\fs18 [Footnote: The analogy between the glory assumed by our Lord at His transfiguration, and the glory which the saints shall receive at His resurrection, is well pointed out by Victor Antiochenus in a passage quoted by Du Veil. He says, "We must not suppose that there is to be any change of the natural form of man in the kingdom of heaven. For as the ahppearance of Christ was not in itself changed, but only illumined (or glorified)\emdash so, also, the just who will be conformed to His glorious body, will not be changed as to their outward form. Their bodies will only receive a certain accession of splendor and light, which Paul calls a change, (\ul 1Co_15:52\ulnone ,) but the evangelists a transfiguration."]\f0\fs24 \par We have reason to thank God for this vision. We are often tempted to give up Christ's service, because of the cross and affliction iwhich it entails. We see few with us, and many against us. We find our names cast out as evil, and all manner of evil said of us, because we believe and love the Gospel. Year after year we see our companions in Christ's service removed by death, and we feel as if we knew little about them, except that they are gone to an unknown world, and that we are left alone. All these things are trying to flesh and blood. No wonder that the faith of believers sometimes languishes, and their eyes fail while they look jfor their hope. \par Let us see in the account of the transfiguration, a remedy for such doubting thoughts as these. The vision of the holy mount is a gracious pledge that glorious things are in store for the people of God. Their crucified Saviour shall come again in power and great glory. His saints shall all come with Him, and are in safe keeping until that happy day. We may wait patiently. "When Christ, who is our life shall appear, then shall ye also appear with Him in glory." (\ul Col_3:4\ulnone .) k \par The second thing which demands our notice in this passage, is \i the strong expression of the apostle Peter, when he saw his Lord transfigured\i0 . "Master," he said, "it is good for us to be here." \par No doubt there was much in this saying, which cannot be commended. It showed an ignorance of the purpose for which Jesus came into the world, to suffer and to die. It showed a forgetfulness of his brethren, who were not with him, and of the dark world which so much needed his Master's presence. Abolve all, the proposal which he made at the same time to "build three tabernacles" for Moses, Elijah, and Christ, showed a low view of his Master's dignity, and implied that he did not know that a greater than Moses and Elijah was there. In all these respects the apostle's exclamation is not to be praised, but to be blamed. \par But having said this, let us not fail to remark what joy and happiness this glorious vision conferred on this warm-hearted disciple. \f1\fs18 [Footnote: The remark of Brentius on tmhe glorious nature of the whole vision of the transfiguration is well worth quoting. Like most of that admirable commentator's expositions, it contains much in few words. \par \pard \par "No Synod on earth was ever more gloriously attended than this. No assembly was ever more illustrious. Here is God the Father, God the Son, and God the Holy Ghost. Here are Moses and Elias, the chief of the prophets. Here are Peter, James, and John, the chief of the apostles."]\f0\fs24 Let us see in his fervent cry, "nIt is good to be here," what comfort and consolation the sight of glory can give to a true believer. Let us look forward, and try to form some idea of the pleasure which the saints shall experience, when they shall at last meet the Lord Jesus at His second coming, and meet to part no more. A vision of a few minutes was sufficient to warm and stir Peter's heart. The sight of two saints in glory was so cheering and quickening, that he would fain have enjoyed more of it. What then shall we say, when we see oour Lord appear at the last day with all His saints? What shall we say, when we ourselves are allowed to share in His glory, and join the happy company, and feel that we shall go out no more from the joy of our Lord? These are questions that no man can answer. The happiness of that great day of gathering together is one that we cannot now conceive. The feelings of which Peter had a little foretaste, will then be our's in full experience. We shall all say with one heart and one voice, when we see Christ andp all His saints, "It is good to be here." \par \par The last thing which demands our notice in this passage is \i the distinct testimony which it bears to Christ's office and dignity, as the promised Messiah\i0 . We see this testimony first in the appearance of Moses and Elijah, the representatives of the law and the prophets. They appear as witnesses that Jesus is He of whom they spoke in old times, and of whom they wrote that He would come. They disappear after a few minutes, and leave Jesus alone, aqs though they would show that they were only witnesses, and that our Master having come, the servants resign to Him the chief place.\emdash We see this testimony, secondly, in the miraculous voice from heaven, saying, "This is my beloved Son: hear Him." The same voice of God the Father, which was heard at our Lord's baptism, was heard once more at His transfiguration. On both occasions there was the same solemn declaration "This is my beloved Son." On this last occasion, there was an addition of two most rimportant words, "Hear Him." \par \par The whole conclusion of the vision was calculated to leave a lasting impression on the minds of the three disciples. It taught them in the most striking manner, that their Lord was far above them and the prophets, as the master of the house is above the servants, and that they must in all things believe, follow, obey, trust, and hear Him. \par \par Finally, the last words of the voice from heaven, are words that should be ever before the minds of all true Chrisstians. They should "\i hear Christ\i0 ." He is the great Teacher; they that would be wise must learn of Him. He is the light of the world: they that would not err must follow Him. He is the Head of the Church: they that would be living members of His mystical body must ever look to Him. The grand question that concerns us all is not so much what man says, or ministers say\emdash what the Church says, or what councils say\emdash but what says Christ?\emdash Him let us hear. In Him let us abide. On him let tus lean. To Him let us look. He and He only will never fail us, never disappoint us, and never lead us astray. Happy are they who know experimentally the meaning of the text, "my sheep hear my voice, and I know them, and they follow me: and I give unto them eternal life; and they shall never perish, neither shall any man pluck them out of my hand." (\ul Joh_10:27-28\ulnone .) \f1\fs18 [Footnote: The coming of Elias, or Elijah, which forms the topic of conversation between our Lord and His disciples in theu latter part of the passage now expounded, is a deep and mysterious subject. \par \pard\sb100\sa100 1. According to one class of interpreters, the ministry of John the Baptist was the coming of Elias. They consider that the prophecy of Malachi (\ul Mal_4:5-6\ulnone ) that Elijah the prophet should be sent before the great and dreadful day of the Lord, was completely accomplished in John the Baptist, and that no other coming of Elias is to be expected. This is the view maintained by the great majority of vProtestant commentators, both English and foreign, from the time of the Reformation to the present day. \par 2. According to another class of interpreters, a literal coming of Elias is yet to take place. They consider that John the Baptist only went before our Lord in the "spirit and power of Elias," (\ul Luk_1:17\ulnone ,) and that the words of Malachi are yet to be fulfilled. This is the view maintained by nearly all the Fathers, by the great majority of the Roman Catholic commentators, and by not a feww modern Protestant divines, both English and continental, at the present time. \par If I must express an opinion, when great and learned divines differ so widely, I must honestly confess that I decidedly incline to the second of the two interpretations above given. I believe that a literal appearing of Elijah the prophet before the second coming of Christ may be expected. Dark and incomprehensible as the subject is, the scriptural arguments in favor of this view appear to me unanswerable. Any other viewx seems to do violence to the plain meaning of the words of \ul Mal_4:5-6\ulnone ; \ul Mat_17:11\ulnone ; \ul Joh_1:21\ulnone . There seems no reason why there should not be a double " coming of Elias"\emdash the first, "in spirit and power," when John the Baptist preached\emdash the second, " literal and in person," when he shall come at the end of the world\emdash immediately before the great and dreadful day of the Lord. \par \pard The whole question is undoubtedly surrounded with difficulties, whatever view we adopt. I can only say that after patient and calm investigation, I see much fewer difficulties in the way of the interpretation to which I lean, than in the way of the other. I hold with Augustine, Jerome, Chrysostom, Hilary, Jansenius, Brenius, Greswell, Alford, and Stier, that \ul Mal_4:5-6\ulnone , is not yet completely fulfilled, and that Elijah the prophet will yet come. Those who can read Greek will find an interesting note on this subject, in Cramer's Catena on Mark.]\cf0\f2\fs23 \par } 44o  Q) {\rtf1\ansi\ansicpg1252\deff0\deflang1033{\fonttbl{\f0\froman\fprq2\fcharset0 Times New Roman;}{\f1\froman\fprq2\fcharset0 Georgia;}{\f2\fnil\fcharset0 Georgia;}} {\colortbl ;\red0\green0\blue0;} {\*\generator Riched20 5.40.11.2210;}\viewkind4\uc1\pard\sb100\sa100\cf1\f0\fs24 T\fs16 HE\fs24 connection, of this passage with the end of the last chapter ought never to be overlooked. Our Lord had been speaking of His own coming death and passion\emdash of the necessity ofd{b100\sa100\qj\cf1\f0\fs24 T\fs16 HE\fs24 contrast between these verses and those which precede them in the chapter is very striking. We pass from the mount of transfiguration to a melancholy history of the work of the devil. We come down from the vision of glory, to a conflict with Satanic possession. We change the blessed company of Moses and Elijah, for the rude intercourse of unbelieving Scribes. We leave the foretaste of millennial glory, and the solemn voice of God the Father testifying to God the S|on, and return once more to a scene of pain, weakness, and misery\f1\emdash\f0 a boy in agony of body, a father in deep distress, and a little band of feeble disciples baffled by Satan's power, and unable to give relief.\f1\emdash\f0 The contrast, we must all feel, is very great. Yet it is but a faint emblem of the change of scene that Jesus voluntarily undertook to witness, when He first laid aside His glory and came into the world. And it is after all a vivid picture of the life of all true Christians. }With them, as with their Master, work, conflict, and scenes of weakness and sorrow will always be the rule. With them too, visions of glory, foretastes of heaven, seasons on the mount, will always be the exception. \par Let us learn from these verses, \i how dependent Christ's disciples are on the company and help of their Master.\i0 \par We see this truth brought out in a striking manner in the scene which meets our Lord's eyes, when He came down from the mount. Like Moses, when he came down from Moun~t Sinai, He finds his little flock in confusion. He sees His nine apostles beset by a party of malicious Scribes, and baffled in an attempt to heal one who had been brought to them possessed with a devil. The very same disciples who a short time before had done many miracles and "cast out many devils," had now met with a case too hard for them. They were learning by humbling experience the great lesson, "without me ye can do nothing." (\ul Joh_15:5\ulnone .)\f1\emdash\f0 It was a useful lesson, no doubt, and over-ruled to their spiritual good. It would probably be remembered all the days of their lives. The things that we learn by smarting experience, abide in our memories, while truths heard with the ear are often forgotten. But we may be sure it was a bitter lesson at the time.\f1\emdash\f0 We do not love to learn that we can do nothing without Christ. \par We need not look far to see many illustrations of this truth in the history of Christ's people in every age. The very men who at one time have done great exploits in the cause of the Gospel, at another time have failed entirely, and proved weak and unstable as water. The temporary recantations of Cranmer and Jewell are striking examples. The holiest and best of Christians has nothing to glory of. His strength is not his own. He has nothing but what he has received. He has only to provoke the Lord to leave him for a season, and he will soon discover that his power is gone. Like Samson, when his hair was shorn, he is weak as any other man. \par Let us learn a lesson of humility from the failure of the disciples. Let us strive to realize every day our need of the grace and presence of Christ. With Him we may do all things. Without Him we can do nothing at all. With Him we may overcome the greatest temptations. Without Him the least may overcome us. Let our cry be every morning, "leave us not to ourselves\f1\emdash\f0 we know not what a day may bring forth\f1\emdash\f0 if thy presence go not with us we cannot go up." \par Let us learn, in the second place, from these verses, \i how early in life we are liable to be injured by Satan\i0 . We read a fearful description of the miseries inflicted by Satan on the young man, whose case is here recorded. And we are told that he had been under this awful visitation from his very infancy. It came to him, "of a child." \par There is a lesson of deep importance here which we must not overlook. We must labor to do good to our children even from their earliest years. If Satan begins so early to do them harm, we must not be behind him in diligence to lead them to God. How soon in life a child becomes responsible and accountable, is a difficult question to solve. Perhaps far sooner than many of us suppose. One thing, at all events, is very clear: it is never too soon to strive and pray for the salvation of the souls of children\f1\emdash\f0 never too soon to speak to them as moral beings, and tell them of God, and Christ, and right, and wrong. The devil, we may be quite sure, loses no time in endeavoring to influence the minds of young people. He begins with them even "of a child." Let us work hard to counteract him. If young hearts can be filled by Satan, they can also be filled with the Spirit of God. \par Let us learn, in the third place, from these verses, \i how faith and unbelief can be mixed together in the same heart\i0 . The words of the child's father set this truth before us in a touching way. "Lord," he cried, "I believe; help thou mine unbelief." \par We see in those words a vivid picture of the heart of many a true Christian. Few indeed are to be found among believers, in whom trust and doubt, hope and fear, do not exist side by side. Nothing is perfect in a child of God, so long as he is in the body. His knowledge, and love, and humility, are all more or less defective, and mingled with corruption. And as it is with his other graces, so it is with his faith. He believes, and yet has about him a remainder of unbelief. \par What shall we do with our faith? We must \i use it\i0 . Weak, trembling, doubting, feeble as it may be, we must use it. We must not wait till it is great, perfect, and mighty, but like the man before us, turn it to account, and hope that one day it will be more strong. "Lord," he said, "I believe." \par What shall we do with our unbelief? We must \i resist it\i0 , and pray against it. We must not allow it to keep us back from Christ. We must take it to Christ, as we take all other sins and infirmities, and cry to Him for deliverance. Like the man before us, we must cry, "Lord, help mine unbelief." \par These are experimental truths. Happy are they who know something of them. The world is ignorant of them. Faith and unbelief, doubts and fears, are all foolishness to the natural man. But let the true Christian study these things well, and thoroughly understand them. It is of the utmost importance to our comfort to know, that a true believer may be known by his inward warfare, as well as by his inward peace. \par Let us mark, in the last place, \i the complete dominion which our Lord exercises over Satan and all his agents\i0 . The spirit who was too strong for the disciples, is at once cast out by the Master. He speaks with mighty authority, and Satan at once is obliged to obey, "I charge thee, come out of him, and enter no more into him." \par \pard We may leave the passage with comfortable feelings. Greater is He that is for us than all they that are against us. Satan is strong, busy, active, malicious. But Jesus is able to save to the uttermost all that come unto God by Him\f1\emdash\f0 from the devil, as well as from sin\f1\emdash\f0 from the devil, as well as from the world. Let us possess our souls in patience. Jesus still lives, and will not let Satan pluck us out of His hand. Jesus still lives, and will soon come again to deliver us entirely from the fiery darts of the wicked one. The great chain is prepared. (\ul Rev_20:1\ulnone .) Satan shall one day be bound. The God of peace shall bruise Satan under our feet shortly." (\ul Rom_16:20\ulnone .) \f2\fs18 [Footnote: The expression "greatly amazed," in the fifteenth verse of the passage now expounded, deserves some notice. The Greek word is exceedingly strong, and implies a feeling much beyond that which, the English word "amazed" conveys to our minds. It certainly seems as if some traces of visible glory, or, at any rate, some expression of extraordinary majesty appeared in our Lord's countenance, after the transfiguration. It reminds us of the face of Moses shining when he came down from the mount.]\cf0\f3\fs23 \par }  )) {\rtf1\ansi\ansicpg1252\deff0\deflang1033{\fonttbl{\f0\froman\fprq2\fcharset0 Times New Roman;}{\f1\froman\fcharset0 Times New Roman;}{\f2\froman\fprq2\fcharset0 Georgia;}{\f3\fnil\fcharset0 Georgia;}} {\colortbl ;\red0\green0\blue0;} {\*\generator Riched20 5.40.11.2210;}\viewkind4\uc1\pard\szhed20 5.40.11.2210;}\viewkind4\uc1\pard\sb100\sa100\qj\cf1\f0\fs24 L\fs16 ET\fs24 us mark, in these verses, \i our Lord's renewed announcement of His own coming death, and resurrection\i0 . "He taught His disciples, and said unto them, The Son of man is delivered into the hands of men, and they shall kill Him; and after He is killed, he shall rise the third day." \par The dullness of the disciples in spiritual things appears once more, as soon as this announcement was made. There was good in the tidings as well as seeming evil\f1\emdash\f0 sweet as well as bitter\f1\emdash\f0 life as well as death\f1\emdash\f0 the resurrection as well as the cross. But it was all darkness to the bewildered twelve. "They understood not that saying, and were afraid to ask." Their minds were still full of their mistaken ideas of their Master's reign upon earth. They thought that His earthly kingdom was immediately to appear. Never are we so slow to understand, as when prejudice and pre-conceived opinions darken our eyes. \par The immense importance of our Lord's death and resurrection comes out strongly in this fresh announcement which He makes. It is not for nothing that He reminds us again that He must die. He would have us know that His death was the great end for which He came into the world. He would remind us that by that death the great problem was to be solved, how God could be just, and yet justify sinners. He did not come upon earth merely to teach, and preach, and work miracles. He came to make satisfaction for sin, by His own blood and suffering on the cross. Let us never forget this. The incarnation, and example, and words of Christ, are all of deep importance. But the grand object which demands our notice in the history of His earthly ministry, is His death on Calvary. \par Let us mark, in the second place, in these verses, \i the ambition and love of pre-eminence which the apostles exhibited\i0 . "By the way they disputed among themselves who should be greatest." \par How strange this sounds! Who would have thought that a few fishermen and publicans could have been overcome by emulation, and the desire of supremacy? Who would have expected that poor men, who had given up all for Christ's sake, would have been troubled by strife and dissension, as to the place and precedence which each one deserved? Yet so it is. The fact is recorded for our learning. The Holy Ghost has caused it to be written down for the perpetual use of Christ's Church. Let us take care that it is not written in vain. \par It is an awful fact, whether we like to allow it or not, that pride is one of the commonest sins which beset human nature. We are all born Pharisees. We all naturally think far better of ourselves than we ought. We all naturally fancy that we deserve something better than we have.\f1\emdash\f0 It is an old sin. It began in the garden of Eden, when Adam and Eve thought they had not got everything that their merits deserved.\f1\emdash\f0 It is a subtle sin. It rules and reigns in many a heart without being detected, and can even wear the garb of humility.\f1\emdash\f0 It is a most soul ruining sin. It prevents repentance, keeps men back from Christ\f1\emdash\f0 checks brotherly love, and nips in the bud spiritual anxiety.\f1\emdash\f0 Let us watch against it, and be on our guard. Of all garments, none is so graceful, none wears so well, and none is so rare, as true humility. \par Let us mark, in the third place, \i the peculiar standard of true greatness which our Lord sets before His disciples\i0 . He says to them, "If any man desire to be first, the same shall be last of all, and servant of all." \par \pard\sb100\sa100 These words are deeply instructive. They show us that the maxims of the world are directly contrary to the mind of Christ. The world's idea of greatness is to rule, but Christian greatness consists in serving. The world's ambition is to receive honor and attention, but the desire of the Christian should be to give rather than receive, and to attend on others rather than be attended on himself. In short, the man who lays himself out most to serve his fellow men, and to be useful in his day and generation, is the greatest man in the eyes of Christ.\f2\fs18 [Footnote: The words of Augustine on this point are worth reading. He says, "A bishop's office is a name of labor rather than of honor; so that he who coveteth pre-eminence rather than usefulness may understand that he is not a bishop."\emdash\i De Civit. Dei\i0 .]\f0\fs24 \par \pard\sb100\sa100\qj Let us strive to make a practical use of this heart-searching maxim. Let us seek to do good to our fellow men, and to mortify that self-pleasing and self-indulgence, to which we are all so prone. Is there any service that we can render to our fellow Christians? Is there any kindness that we can do them, to help them and promote their happiness? If there is, let us do it without delay. Well would it be for Christendom, if empty boasts of churchmanship and orthodoxy were less frequent, and practical attention to our Lord's words in this passage more common. The men who are willing to be last of all, and servants of all, for Christ's sake, are always few. Yet these are the men who do good, break down prejudices, convince infidels that Christianity is a reality, and shake the world. \par Let us mark, in the last place, \i what encouragement our Lord gives us to show kindness to the least and lowest who believe in His name. \i0 He teaches this lesson in a very touching manner; He took a child in His arms, and said to His disciples, "Whosoever shall receive one of such children in my name, receiveth me, and whosoever shall receive me, receiveth Him that sent me." \par The principle here laid down is a continuation of that which we have just considered. It is one which is foolishness to the natural man. Flesh and blood can see no other way to greatness than crowns, and rank, and wealth, and high position in the world. The Son of God declares that the way lies in devoting ourselves to the care of the weakest and lowest of His flock. He enforces His declaration by marvelous words, which are often read and heard without thought. He tells us that to "receive one child in His name, is to receive Christ, and to receive Christ is to receive God." \par \pard There is rich encouragement here for all who devote themselves to the charitable work of doing good to neglected souls. There is encouragement for every one who labors to restore the outcast to a place in society\f1\emdash\f0 to raise the fallen\f1\emdash\f0 to gather together the ragged children, whom no man cares for\f1\emdash\f0 to pluck the worst of characters from a life of sin, like brands from the burning\f1\emdash\f0 and to bring the wanderers home. Let all such take comfort when they read these words. Their work may often be hard and discouraging. They may be mocked, ridiculed, and held up to scorn by the world. But let them know that the Son of God marks all they do, and is well pleased. Whatever the world may think, these are they whom Jesus will delight to honor at the last day.\cf0\f3\fs23 \par } R ) %{\rtf1\ansi\ansicpg1252\deff0\deflang1033{\fonttbl{\f0\froman\fprq2\fcharset0 Times New Roman;}{\f1\froman\fcharset0 Times New Roman;}{\f2\froman\fprq2\fcharset0 Georgia;}{\f3\fnil\fcharset0 Georgia;}} {\colortbl ;\red0\green0\blue0;} {\*\generator Ric see in these verses,\i the mind of Christ on the great subject of toleration in religion\i0 . The apostle John said to Him, "Master, we saw one casting out devils in Thy name, and he followeth not us: and we forbad him, because he followeth not us." \par The man was doing a good work without doubt. He was warring on the same side as the apostles, beyond question. But this did not satisfy John. He did not work in the company of the apostles. He did not fight in line with them. And therefore John had forbidden him.\f1\emdash\f0 But let us hear now what the great Head of the church decides! "Jesus said, Forbid him not; for there is no man which shall do a miracle in my name that can lightly speak evil of me. For he that is not against us, is on our part." \par Here is a golden rule indeed, and one that human nature sorely needs, and has too often forgotten. Men of all branches of Christ's Church are apt to think that no good can be done in the world, unless it is done by their own party and denomination. They are so narrow-minded, that they cannot conceive the possibility of working on any other pattern but that which they follow. They make an idol of their own peculiar ecclesiastical machinery, and can see no merit in any other. They are like him who cried when Eldad and Medad prophesied in the camp, "My Lord Moses forbid them." (\ul Num_11:28\ulnone .) \par To this intolerant spirit we owe some of the blackest pages of Church history. Christians have repeatedly persecuted Christians for no better reason than that which is here given by John. They have practically proclaimed to their brethren, "you shall either follow us, or not work for Christ at all." \par Let us be on our guard against this feeling. It is only too near the surface of all our hearts. Let us study to realize that liberal, tolerant spirit which Jesus here recommends, and be thankful for good works wheresoever and by whosoever done. Let us beware of the slightest inclination to stop and check others, merely because they do not choose to adopt our plans, or work by our side. We may think our fellow Christians mistaken in some points. We may fancy that more would be done for Christ, if they would join us, and if all worked in the same way. We may see many evils arising from religious dissensions and divisions.\f1\emdash\f0 But all this must not prevent us rejoicing if the works of the devil are destroyed and souls are saved. \par \pard\sb100\sa100 Is our neighbor warring against Satan? Is he really trying to labor for Christ? This is the grand question. Better a thousand times that the work should be done by other hands than not done at all. Happy is he who knows something of the spirit of Moses, when he said, "Would God that all the L\fs16 ORD\fs24 's people were prophets;"\f1\emdash\f0 and of Paul, when he says, "If Christ is preached, I rejoice, yea, and will rejoice." (\ul Num_11:29\ulnone ; \ul Phi_1:18\ulnone .) \f2\fs18 [Footnote: The remarks of Quesnel on this passage are interesting\emdash and doubly so when we remember that the writer was a Roman Catholic. He says, "That which John here does, is an example of an indiscreet zeal for the interests of Christ. The most holy persons have sometimes occasion to secure themselves from secret emulations. We very easily mingle our own interests with those of God; and our vanity uses the glory of His name only as a veil. A preacher sometimes imagines that his only desire is, that men should follow Christ, and adhere to His word; and it is himself whom he desires they should follow, and to whom he is very glad to find them adhere." \par "Christ suffers many things in His Church, which are done without His mission; but He makes them contribute to the establishment of His kingdom. Whatever reason we may have to fear that some persons will not persevere in goodness, we must, notwithstanding, suffer them to continue their endeavors, when they appear to be any ways useful. God Himself authorizes such persons, since it is He who performs the good in them."]\f0\fs24 \par \pard\sb100\sa100\qj We see, for another thing, in these verses, \i the need of giving up anything that stands between us and the salvation of our souls\i0 . The "hand" and the "foot" are to be cut off, and the "eye" to be plucked out, if they offend, or are occasions of falling. The things that are dear to us as eye, foot, or hand, are to be cast off and given up if they injure our souls, whatever pain the sacrifice may cost us. \par This is a rule that sounds stern and harsh at first sight. But our loving Master did not give the rule without cause. Compliance with it is absolutely necessary, since neglect of it is the sure way to hell. Our bodily senses are the channels through which many of our most formidable temptations approach us. Our bodily members are ready instruments of evil, but slow to that which is good. The eye, the hand, and the foot are good servants, when under right direction. But they need daily watching, lest they lead us into sin. \par Let us resolve by God's grace to make a practical use of our Lord's solemn injunction in this place. Let us regard it as the advice of a wise physician, the counsel of a tender father, the warning of a faithful friend. However men may ridicule us for our strictness and preciseness, let us habitually "crucify our flesh with its affections and lusts." Let us deny ourselves any enjoyment, rather than incur peril of sinning against God. Let us walk in Job's steps: he says, "I made a covenant with mine eyes." (\ul Job_31:1\ulnone .) Let us remember Paul: he says, "I keep under my body, and bring it into subjection, lest that by any means, when I have preached to others, I myself should be a cast away." (\ul 1Co_9:27\ulnone .) \par We see, in the last place, in these verses, \i the reality, awfulness, and eternity of future punishment\i0 . Three times the Lord Jesus speaks of "hell." Three times He mentions the "worm that never dies." Three times He says that "the fire is not quenched." \par These are awful expressions. They call for reflection rather than exposition. They should be pondered, considered, and remembered by all professing Christians. It matters little whether we regard them as figurative and emblematic. If they are so, one thing at least is very clear. The worm and the fire are emblems of real things. There is a real hell, and that hell is eternal. \par There is no mercy in keeping back from men the subject of hell. Fearful and tremendous as it is, it ought to be pressed on all, as one of the great truths of Christianity. Our loving Savior speaks frequently of it. The apostle John, in the book of Revelation, often describes it. The servants of God in these days must not be ashamed of confessing their belief in it. Were there no boundless mercy in Christ for all that believe in Him, we might well shrink from the awful topic. Were there no precious blood of Christ able to cleanse away all sin, we might well keep silence about the wrath to come. But there is mercy for all who ask in Christ's name. There is a fountain open for all sin. Let us then boldly and unhesitatingly maintain that there is a hell, and beseech men to flee from it, before it be too late. "Knowing the terrors of the Lord," the worm, and the fire, let us "persuade men." (\ul 2Co_5:11\ulnone .) It is not possible to say too much about Christ. But it is quite possible to say too little about hell. \par \pard\sb100\sa100 Let the concluding words of our Lord ring in our ears, as we leave the passage:\f1\emdash\f0 "Have salt in yourselves, and have peace one with another." Let us make sure that we have in our hearts the saving grace of the Holy Ghost, sanctifying, purifying, preserving from corruption, our whole inward man. Let us watch the grace given to us with daily watchfulness, and pray to be kept from carelessness and sin, lest we be overtaken in faults, bring misery on our consciences, and discredit on our profession. Above all let us live in peace one with another, not seeking great things, or striving for the pre-eminence, but clothed with humility, and loving all who love Christ in sincerity. These seem simple things. But in attending to them is great reward. \f2\fs18 [Footnote: The last verse but one in the passage now expounded, appears to baffle all the commentators. I allude of course to the words, "Every one shall be salted with fire, and every sacrifice shall be salted with salt." The true meaning of these words and their connexion with the context, are problems which seem not yet solved. At all events, not one of the many interpretations which have been hitherto proposed is entirely satisfactory. We must confess that it is one of those knots which are yet untied in the exposition of Scripture. \par 1. Some think that our Lord is speaking only of the wicked and their future punishment, and that He means\emdash "Every lost soul shall be salted with the fire of hell, even as every sacrifice under the law of Moses is salted with salt." This appears to be the view held by Whitby. \par 2. Some think that our Lord is speaking only of the righteous and their fiery trials in this life, by which they are purified and preserved from corruption, and that He means\emdash "Every true disciple of mine shall be as it were salted and passed through the fire of tribulation, even as every sacrifice is salted with salt." Of those who think that our Lord speaks only of the righteous, some think that the "fire" means not tribulation, and some the work of the Holy Spirit. Cartwright holds the last of these opinions, Junius the first. \par 3. Some think that in the first clause of the verse, our Lord is speaking of all members of His church, both good and bad, and that His meaning is the same as that of Paul, where He says, "The fire shall try every man's work of what sort it is." (\ul 1Co_3:13\ulnone .) The second clause, they think, describes the preserving effect of grace on the hearts of true believers. According to this view, the meaning of the verse would be\emdash "Every one shall be finally salted, tried, and tested by the fire of the last day; and every one who has offered himself as a living sacrifice to God, shall be salted with grace, and so finally preserved from death and corruption." \par \pard 4. Some think that in the first clause of the verse our Lord is speaking of the wicked, and in the second clause of the righteous. According to this view, the sense would be\emdash "Every wicked man shall be salted with fire and punished for evermore; and every living sacrifice to God, or godly man, shall be salted with grace, kept from the power of death, and saved for evermore."\emdash This is the view of Hammond and Manton. I offer no opinion and make no comment on any of the above views. The objections which might be made against every one of them are neither few nor small. Whether these objections are insuperable or not, is a point on which learned theologians differ widely, and a conclusion, will perhaps never be attained until the Lord appears. My own conviction is, that we must wait for more light, and regard the text at present as one of the "deep things" of God.]\cf0\f3\fs23 \par } iMi{  i) {\rtf1\ansi\ansicpg1252\deff0\deflang1033{\fonttbl{\f0\froman\fprq2\fcharset0 Times New Roman;}{\f1\froR ) &2{\rtf1\ansi\ansicpg1252\deff0\deflang1033{\fonttbl{\f0\froman\fprq2\fcharset0 Times New Roman;}{\f1\froman\fcharset0 Times New Roman;}{\f2\froman\fprq2\fcharset0 Georgia;}{\f3\fnil\fcharset0 Georgia;}} {\colortbl ;\red0\green0\blue0;} {\*\generator Riched20 5.40.11.2210;}\viewkind4\uc1\pard\sb100\sa100\qj\cf1\f0\fs24 W\fs16 E\fs24man\fprq2\fcharset0 Georgia;}{\f2\fnil\fcharset0 Georgia;}} {\colortbl ;\red0\green0\blue0;} {\*\generator Riched20 5.40.11.2210;}\viewkind4\uc1\pard\cf1\f0\fs24 T\fs16 HE\fs24 opening verse of this passage shows us \i the patient perseverance of our Lord Jesus Christ as a teacher\i0 . We are told that He came "into the coasts of Jud\'e6a by the farther side of Jordan: and the people resort unto Him again; and, as He was wont, He taught them again." \par \pard\sb100\sa100\qj Wherever our Lord went, He was always about His Father's business, preaching, teaching, and laboring to do good to souls. He threw away no opportunity. In the whole history of His earthly ministry, we never read of an idle day. Of Him it may be truly said, that He "sowed beside all waters," and that "in the morning He sowed his seed, and in the evening withheld not His hand." (\ul Isa_32:20\ulnone . \ul Ecc_11:6\ulnone .) \par And yet our Lord knew the hearts of all men. He knew perfectly well that the great proportion of His hearers were hardened and unbelieving. He knew, as He spoke, that most of His words fell to the ground uncared for and unheeded, and that so far as concerned the salvation of souls, most of His labor was in vain. He knew all this, and yet He labored on. \par Let us see in this fact a standing pattern to all who try to do good to others, whatever their office may be. Let it be remembered by every minister and every missionary\emdash by every schoolmaster and every Sunday-school teacher\emdash by every district visitor and every lay agent\emdash by every head of a house who has family prayers\emdash and by every nurse who has the charge of children. Let all such remember Christ's example, and resolve to do likewise. We are not to give up teaching, because we see no good done. We are not to relax our exertions, because we see no fruit of our toil. We are to work on steadily, keeping before us the great principle, that duty is ours, and results are God's. There must be ploughmen and sowers as well as reapers and binders of sheaves. The honest master pays his laborers according to the work they do, and not according to the crops that grow on his land. Our Master in heaven will deal with all His servants at the last day in like manner. He knows that success is not in their hands. He knows that they cannot change hearts. He will reward them according to their labor, and not according to the fruits which have resulted from their labor. It is not "the good and \i successful \i0 servant," but "the good and \i faithful \i0 servant," to whom He will say, "Enter thou into the joy of thy Lord." (\ul Mat_25:21\ulnone .) \f1\fs18 [Footnote: Some remarks of Bishop Latimer on this point are well worth reading. They occur in a passage in one of his sermons on the parable of the wedding garment. He says, "the man who had not the wedding garment was blamed because he professed one thing, and was indeed another. Why did not the king blame the preachers? There was no fault in them, they did their duties: they had no further commandment but to call men to the marriage. The garment he should have provided himself. Therefore he quarrelleth not with the preachers, 'What doth this fellow here? why suffered ye him to enter?' For their commission extended no further but only to call him. Many are grieved that there is so little fruit of their preaching. And when they are asked, 'Why do you not preach, having so great gifts given you of God?' 'I would preach,' say they, 'but I see so little fruit, so little amendment of life, that it maketh me weary:' a naughty answer: a very naughty answer. Thou art troubled with that which God gave thee no charge of: and leavest undone that which thou art charged with."\emdash\i Latimer's Works. Parker Society\i0 . \i Vol\i0 . I. p. 286.]\f0\fs24 \par \pard\sb100\sa100 The greater portion of this passage is meant to show us \i the dignity and importance of the relation of marriage\i0 . It is plain that the prevailing opinions of the Jews upon this subject, when our Lord was upon earth, were lax and low in the extreme. The binding character of the marriage tie was not recognized. Divorce for slight and trivial causes was allowable and common. \f1\fs18 [Footnote: The extent to which the Jews allowed divorce for absurd and frivolous causes, would be almost incredible, if we had not the evidence of their own Rabbinical writings on the subject. A full account of the matter will be found in Lightfoot's Hor\'e6 Hebraic\'e6 on \ul Mat_5:31\ulnone . One passage quoted by him will be sufficient to give the reader an idea of Jewish customs about divorce: "The school of Hilleth saith, If the wife cooks her husband's food ill by over-salting it, or over-roasting it, she is to be put away."]\f0\fs24 The duties of husbands towards wives, and of wives towards husbands, as a natural consequence, were little understood. To correct this state of things, our Lord sets up a high and holy standard of principles. He refers to the original institution of marriage at the creation, as the union of one man and one woman. He quotes and endorses the solemn words used at the marriage of Adam and Eve, as words of perpetual significance, "a man shall leave his father and mother, and cleave to his wife: and they twain shall be one flesh." He adds a solemn comment to these words\emdash "What God hath joined together, let not man put asunder." And finally, in reply to the inquiry of His disciples, he declares that divorce followed by re-marriage, except for the cause of unfaithfulness, is a breach of the seventh commandment. \f1\fs18 [Footnote: I am aware that the opinions I have expressed at the close of this paragraph are contrary to that of some learned divines. I can only say that I have arrived at them deliberately, after calm investigation of the parallel passage in \ul Mat_19:9\ulnone , and of the words of our Lord in \ul Mat_5:32\ulnone . I decidedly believe that the re-marriage forbidden by Christ, is re-marriage after a divorce for trivial and frivolous causes, and that His words do not apply to re-marriage after divorce on account of unfaithfulness. Re-marriage after divorce for frivolous causes is clearly adultery, for one simple reason\emdash the divorce never ought to have taken place, and the divorced party is still a married person in the sight of God.\emdash Re-marriage after divorce for unfaithfulness, by the same process of reasoning, is not adultery. Unfaithfulness dissolves the marriage tie altogether, and places the husband and wife once more in the position of unmarried people, or of a widower or widow.]\f0\fs24 \par \pard\sb100\sa100\qj The importance of the whole subject, on which our Lord here pronounces judgment, can hardly be over-rated. We ought to be very thankful that we have so clear and full an exposition of His mind upon it. The marriage relation lies at the very root of the social system of nations. The public morality of a people, and the private happiness of the families which compose a people, are deeply involved in the whole question of the law of marriage. The experience of all nations confirms the wisdom of our Lord's decision in this passage in the most striking manner. It is a fact clearly ascertained, that polygamy, and permission to obtain divorce on slight grounds, have a direct tendency to promote immorality. In short, the nearer a nation's laws about marriage approach to the law of Christ, the higher has the moral tone of that nation always proved to be. \par It becomes all those who are married, or purpose marriage, to ponder well the teaching of our Lord Jesus Christ in this passage. Of all relations of life, none ought to be regarded with such reverence, and none taken in hand so cautiously as the relation of husband and wife. In no relation is so much earthly happiness to be found, if it be entered upon discreetly, advisedly, and in the fear of God. In none is so much misery seen to follow, if it be taken in hand unadvisedly, lightly, wantonly, and without thought. From no step in life does so much benefit come to the soul, if people marry "in the Lord." From none does the soul take so much harm, if fancy, passion, or any mere worldly motive is the only cause which produce the union. Solomon was the wisest of men. "Nevertheless even him did outlandish women cause to sin." (\ul Neh_13:26\ulnone .) \par \pard\sb100\sa100 There is, unhappily, only too much necessity for impressing these truths upon people. It is a mournful fact, that few steps in life are generally taken with so much levity, self-will, and forgetfulness of God as marriage. Few are the young couples who think of inviting Christ to their wedding! It is a mournful fact that unhappy marriages are one great cause of the misery and sorrow of which there is so much in the world. People find out too late that they have made a mistake, and go in bitterness all their days. Happy are they, who in the matter of marriage observe three rules. The \i first \i0 is to marry only in the Lord, and after prayer for God's approval and blessing. The \i second \i0 is not to expect too much from their partners, and to remember that marriage is, after all, the union of two sinners, and not of two angels. The \i third \i0 rule is to strive first and foremost for one another's sanctification. The more holy married people are, the happier they are. "Christ loved the church, and gave Himself for it, that He might \i sanctify \i0 it." (\ul Eph_5:25-26\ulnone .) \f1\fs18 [Footnote: There is an expression in this passage which claims special observation. The Pharisees told our Lord, that "Moses suffered to write a bill of divorcement and to put her away." The answer of our Lord is very remarkable. He says, "\i For the hardness of your hearts he wrote you this precept\i0 ." And He then goes on to show that this permission to divorce was a proof that their forefathers had fallen below the original standard of marriage, and were dealt with as being in a weak and diseased state of soul. For He says, "But from the beginning of the creation God made them male and female." \par The expression throws much light on some portions of the civil law of Moses. It shows us that it was an institution which in some of its requirements was specially adapted to the state of mind in which the Israelites were, on first leaving the land of Egypt. It was not intended in all its minute particulars to be a code of perpetual obligation. It was meant to lead on to something better and higher, when the people were able to bear it. The possession of it was undoubtedly a great privilege, and one of which the Jews might justly glory. Yet in glorying they were to remember also, that their law contained some grounds for humiliation. Its very permission to obtain divorce on light grounds, was a standing witness of the hardness and cruelty of the people. It was thought better to tolerate such divorces, than to have the nation filled with murder, adultery, cruelty, and desertion. In short, the very law of which the Jew boasted, was shown by our Lord to contain permissive statutes, which were in reality written to his shame. \par \pard The expression throws light on the position of God's people in this world of sin. It shows us that there may be things \i tolerated \i0 and permitted by God, both in churches and states, not because they are the best things, but because they are the things best suited to the church or state in which they are found. It is vain to expect perfection in any government or in any church. If we have the essentials of justice in the one, and of truth in the other, we may be content. God tolerated many things in the government of Israel, until the time of reformation. Surely we may tolerate many things too. To spend our lives in searching after an imaginary state of perfection, either civil or ecclesiastical, is, at best, a waste of time. If God was pleased to suffer some things in Israel "for the hardness of their hearts," we may well endure some things in churches and states which we do not quite like. There is a balance of evil in every position in the world. There are imperfections everywhere. The state of perfection is yet to come.]\cf0\f2\fs23 \par }s deeply interesting.\f1\emdash\f0 We see young children brought to Christ, "that He should touch them," and the disciples rebuking those that brought them. We are told that when Jesus saw this He was "much displeased," and rebuked His disciples in words of a very remarkable tenor. And finally we are told, that "He took them up in His arms, put His hands upon them, and blessed them." \par Let us learn, for one thing, from this passage, \i how much attention the souls of children should receive from the Church of Christ\i0 . The Great Head of the Church found time to take special notice of children. Although His time on earth was precious, and grown-up men and women were perishing on every side for lack of knowledge, He did not think little boys and girls of small importance. He had room in His mighty heart even for them. He declared by His outward gesture and deed, His good will toward them. And not least, He has left on record words concerning them, which His Church should never forget, "Of such is the kingdom of God." \par We must never allow ourselves to suppose that little children's souls may be safely let alone. Their characters for life depend exceedingly on what they see and hear during their first seven years. They are never too young to learn evil and sin. They are never too young to receive religious impressions. They think in their childish way about God, and their souls, and a world to come, far sooner and far more deeply than most people are aware. They are far more ready to respond to appeals to their feeling of right and wrong than many suppose. They have each a conscience. God has mercifully not left Himself without a witness in their hearts, fallen and corrupt as their natures are. They have each a soul which will live forever in heaven or in hell. We cannot begin too soon to endeavor to bring them to Christ. \par These truths ought to be diligently considered by every branch of the Church of Christ. It is the bounden duty of every Christian congregation to make provision for the spiritual training of its children. The boys and girls of every family should be taught as soon as they can learn\f1\emdash\f0 should be brought to public worship as soon as they can behave with propriety\f1\emdash\f0 should be regarded with affectionate interest as the future congregation, which will fill our places when we are dead. We may confidently expect Christ's blessing on all attempts to do good to children. No church can be regarded as being in a healthy state which neglects its younger members, and lazily excuses itself on the plea, that "young people will be young," and that it is useless to try to do them good. Such a church shows plainly that it has not the mind of Christ. A congregation which consists of none but grown up people, whose children are idling at home or running wild in the streets or fields, is a most deplorable and unsatisfactory sight. The members of such a congregation may pride themselves on their numbers, and on the soundness of their own views. They may content themselves with loud assertions that they cannot change their children's hearts, and that God will convert them some day if he thinks fit. But they have yet to learn that Christ regards them as neglecting a solemn duty, and that Christians who do not use every means to bring children to Christ are committing a great sin. \par Let us learn, for another thing, from this passage, \i how much encouragement there is to bring young children to be baptized.\i0 Of course it is not pretended that there is any mention of baptism, or even any reference to it in the verses before us. All we mean to say is that the expressions and gestures of our Lord in this passage, are a strong indirect argument in favor of infant baptism. It is on this account that the passage occupies a prominent place in the baptismal service of the Church of England. \par The subject of infant baptism is undoubtedly a delicate and difficult one. Holy and praying men are unable to see alike upon it. Although they read the same Bible, and profess to be led by the same Spirit, they arrive at different conclusions about this sacrament. The great majority of Christians hold that infant baptism is scriptural and right. A comparatively small section of the Protestant Church, but one containing many eminent saints among its members, regards infant baptism as unscriptural and wrong. The difference is a melancholy proof of the blindness and infirmity which remain even in the saints of God. \par But the difference now referred to must not make members of the Church of England shrink from holding decided opinions on the subject. That church has declared plainly, in its Articles, that "the baptism of young children is in any wise to be retained, as most agreeable with the institution of Christ." To this opinion we need not be afraid to adhere. \par It is allowed on all sides that infants may be elect and chosen of God unto salvation\f1\emdash\f0 may be washed in Christ's blood, born again of the Spirit, have grace, be justified; sanctified, and enter heaven. If these things be so, it is hard to see why they may not receive the outward sign of baptism. \par It is allowed furthermore that infants are members of Christ's visible church, by virtue of their parents' Christianity. What else can we make of Paul's words, "now are they holy." (\ul 1Co_7:14\ulnone .) If this be so, it is difficult to understand why an infant may not receive the outward sign of admission into the church, just as the Jewish child received the outward sign of circumcision. \par The objection that baptism ought only to be given to those who are old enough to repent and believe, does not appear a convincing one. We read in the New Testament that the "houses" of Lydia and Stephanus were baptized, and that the jailer of Philippi and "all his" were baptized. It is very difficult to suppose that in no one of these three cases were there any children. (\ul Act_16:15\ulnone , \ul Act_16:33\ulnone . \ul 1Co_1:16\ulnone .) \par \pard\sb100\sa100 The objection that our Lord Jesus Christ Himself never directly commanded infants to be baptized is not a weighty one. The church of the Jews, to which He came, had always been accustomed to admit children into the church by the sign of circumcision. The very fact that Jesus says nothing about the age for baptizing, goes far to prove that He intended no change to be made. \f2\fs18 [Footnote: In considering the arguments in favor of infant baptism, there are two facts which ought to be duly pondered. They are extra-scriptural facts, and I have therefore purposely omitted them in the Expository Thoughts on this passage. But they are weighty facts, and may help some minds in coming to a conclusion. \par 1. One fact is the testimony of history to the almost universal practice of infant baptism in the early church. The proof of this is to be found in Wall's History of Infant Baptism. If infant baptism is so entirely opposed to the mind of Christ, as some say that it is, it is least a curious circumstance, that the early church should have been so ignorant on the subject. \par \pard 2. The other fact is the notorious practice of baptizing the infant children of proselytes in the Jewish Church. The proof of this is to be found in Lightfoot's Hor\cf0\'e6\cf1 Hebraic\cf0\'e6\cf1 on \ul Mat_3:6\ulnone . He says, for instance, "The Anabaptists object, 'it is not commanded to baptize infants\emdash therefore they are not to be baptized.' To whom I answer, 'it is not forbidden to baptize infants\emdash therefore they are to be baptized.' And the reason is plain. For when P\cf0\'e6\cf1 dobaptism in the Jewish Church was so known, usual, and frequent in the admission of proselytes, there was no need to strengthen it with any precept, when baptism passed into an evangelical sacrament. For Christ took baptism into His own hands, and into evangelical use as He found it; this only added, that He might promote it to a worthier end, and Larger use. The whole nation knew well enough that little children used to be baptized: there was no need of a precept for that which had ever, by common use, prevailed." \par "On the other hand, there was need of a plain and open prohibition, that infants and little children should not be baptized, if our Saviour would not have had them baptized. For since it was most common, in all ages foregoing, that little children should be baptized, if Christ had minded to abolish the custom He would have openly forbidden it. Therefore His silence, and the silence of Scripture, confirm P\cf0\'e6\cf1 dobaptism, and continue it unto all ages."\emdash\i Lightfoof's Works. Vol\i0 . xi. \i p\i0 . 59. \i Pitman's edition\i0 .]\f0\fs24 \par \pard\sb100\sa100\qj The subject may be safely left here. Few controversies have done so much harm, and led to so little spiritual fruit as the controversy about baptism. On none has so much been said and written without producing conviction. On none does experience seem to show that Christians had better leave each other alone, and agree to differ. \par \pard The baptism that it concerns us all to know, is not so much the baptism of water as the baptism of the Holy Ghost. Thousands are washed in baptismal waters who are never renewed by the Spirit. Have we been born again? Have we received the Holy Spirit, and been made new creatures in Jesus Christ? If not, it matters little when, and where, and how we have been baptized; we are yet in our sins. Without a new birth there can be no salvation. May we never rest till we know and feel that we have passed from death to life, and are indeed born of God!\cf0\f3\fs23 \par } @ q) {\rtf1\ansi\ansicpg1252\deff0\deflang1033{\fonttbl{\f0\froman\fprq2\fcharset0 Times New Roman;}{\f1\froman\fcharset0 Times New Roman;}{\f2\froman\fprq2\fcharset0 Georgia;}{\f3\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 scene brought before us in these four verses iatthew, Mark, and Luke were all inspired by one Spirit to write it for our learning. There is no doubt a wise purpose in this three-fold repetition of the same simple facts. It is intended to show us that the lessons of the passage deserve particular notice from the Church of Christ. \par Let us learn for one thing from this passage, \i the self-ignorance of man.\i0 \par We are told of one who "came running" to our Lord, and "kneeled to him and asked" the solemn question, "what shall I do that I may inherit eternal life?" At first sight there was much that was promising in this man's case. He showed anxiety about spiritual things, while most around him were careless and indifferent. He showed a disposition to reverence our Lord, by kneeling to Him, while Scribes and Pharisees despised Him. Yet all this time this man was profoundly ignorant of his own heart. He hears our Lord recite those commandments which make up our duty to our neighbor, and at once declares, "All these have I observed from my youth." The searching nature of the moral law, its application to our thoughts, and words, as well as actions, are matters with which he is utterly unacquainted. \par The spiritual blindness here exhibited is unhappily most common. Myriads of professing Christians at the present day have not an idea of their own sinfulness and guilt in the sight of God. They flatter themselves that they have never done anything very wicked.\f1\emdash\f0 "They have never murdered, or stolen, or committed adultery, or borne false witness. They cannot surely be in much danger of missing heaven."\f1\emdash\f0 They forget the holy nature of that God with whom they have to do. They forget how often they break His law in temper, or imagination, even when their outward conduct is correct. They never study such portions of Scripture as the fifth chapter of Matthew, or at any rate they study it with a thick veil over their hearts, and do not apply it to themselves. The result is that they are wrapped up in self-righteousness. Like the church of Laodicea, they are "rich and increased with goods, and have need of nothing." (\ul Rev_3:17\ulnone .) Self-satisfied they live, and self-satisfied too often they die. \par Let us beware of this state of mind. So long as we think that we can keep the law of God, Christ profits us nothing. Let us pray for self-knowledge. Let us ask for the Holy Spirit to convince us of sin, to show us our own hearts, to show us God's holiness, and so to show us our need of Christ. Happy is he who has learned by experience the meaning of Paul's words, "I was alive without the law once; but when the commandment came, sin revived, and I died." (\ul Rom_7:9\ulnone .) Ignorance of the Law and ignorance of the Gospel will generally be found together. He whose eyes have really been opened to the spirituality of the commandments, will never rest till he has found Christ. \par Let us learn, for another thing, from this passage, \i the love of Christ towards sinners.\i0 \par This is a truth which is brought out in the expression used by Mark, when, in his account of this man's story, he says, that "Jesus beholding him, loved him." That love, beyond doubt, was a love of pity and compassion. Our Lord beheld with pity the strange mixture of earnestness and ignorance which the case before Him presented. He saw with compassion a soul struggling with all the weakness and infirmity entailed by the fall\f1\emdash\f0 the conscience ill at ease, and sensible that it wanted relief\f1\emdash\f0 the understanding sunk in darkness and blinded as to the first principles of spiritual religion. Just as we look with sorrow at some noble ruin, roofless, and shattered, and unfit for man's use, yet showing many a mark of the skill with which it was designed and reared at first, so may we suppose that Jesus looked with tender concern at this man's soul. \par We must never forget that Jesus feels love and compassion for the souls of the ungodly. Without controversy He feels a peculiar love for those who hear His voice and follow Him. They are His sheep, given to Him by the Father, and watched with a special care. They are His bride, joined to Him in an everlasting covenant, and dear to Him as part of Himself. But the heart of Jesus is a wide heart. He has abundance of pity, compassion, and tender concern even for those who are following sin and the world. He who wept over unbelieving Jerusalem is still the same. He would still gather into his bosom the ignorant and self-righteous, the faithless and impenitent, if they were only willing to be gathered. (\ul Mat_23:37\ulnone .) We may boldly tell the chief of sinners that Christ loves him. Salvation is ready for the worst of men, if they will only come to Christ. If men are lost, it is not because Jesus does not love them, and is not ready to save. His own solemn words unravel the mystery, "Men love darkness rather than light." "Ye will not come unto me that ye might have life." (\ul Joh_3:19\ulnone ; \ul Joh_5:40\ulnone .) \par Let us learn, in the last place, from this passage,\i the immense danger of the love of money\i0 . This is a lesson which is twice enforced on our notice. Once it comes out in the conduct of the man whose history is here related. With all his professed desire after eternal life, he loved his money better than his soul. "He went away grieved."\f1\emdash\f0 Once it comes out in the solemn words of our Lord to His disciples, "How hard is it for them that have riches to enter into the kingdom of God." "It is easier for a camel to go through the eye of a needle than for a rich man to enter into the kingdom of God." The last day alone will fully prove how true those words are. \par \pard Let us watch against the love of money. It is a snare to the poor as well as to the rich. It is not so much the having money, as the trusting in it, which ruins the soul. Let us pray for contentment with such things as we have. The highest wisdom is to be of one mind with Paul, "I have learned, in whatsoever state I am, therewith to be content." (\ul Phi_4:11\ulnone .)\cf0\f2\fs23 \par } \ )) {\rtf1\ansi\ansicpg1252\deff0\deflang1033{\fonttbl{\f0\froman\fprq2\fcharset0 Times New Roman;}{\f1\froman\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 story we have now read is recorded no less than three times in the New Testament. Mred0\green0\blue0;} {\*\generator Riched20 5.40.11.2210;}\viewkind4\uc1\pard\sb100\sa100\qj\cf1\f0\fs24 T\fs16 HE\fs24 first thing which demands our attention in these verses, is \i the glorious promise which they contain\i0 . The Lord Jesus says to His apostles, "Verily I say unto you, There is no man that hath left house, or brethren, or sisters, or father, or mother, or wife, or children, or lands, for my sake, and the Gospel's, but he shall receive an hundred-fold now in this time, houses, and brethren, and sisters, and mothers, and children, and lands, with persecutions; and in the world to come eternal life." \par There are few wider promises than this in the word of God. There is none certainly in the New Testament which holds out such encouragement for the life that now is. Let every one that is fearful and faint-hearted in Christ's service look at this promise. Let all who are enduring hardness and tribulation for Christ's sake, study this promise well, and drink out of it comfort. \par To all who make sacrifices on account of the Gospel, Jesus promises "an hundred-fold now in this time." They shall have not only pardon and glory in the world to come. They shall have even here upon earth, hopes, and joys, and sensible comforts sufficient to make up for all that they lose. They shall find in the communion of saints, new friends, new relations, new companions, more loving, faithful, and valuable than any they had before their conversion. Their introduction into the family of God shall be an abundant recompense for exclusion from the society of this world. This may sound startling and incredible to many ears. But thousands have found by experience that it is true. \par To all who make sacrifices on account of the Gospel, Jesus promises "eternal life in the world to come." As soon as they put off their earthly tabernacle, they shall enter upon a glorious existence, and in the morning of the resurrection shall receive such honor and joy as pass man's understanding. Their light afflictions for a few years shall end in an everlasting reward. Their fights and sorrows while in the body, shall be exchanged for perfect rest and a conqueror's crown. They shall dwell in a world where there is no death, no sin, no devil, no cares, no weeping, no parting, for the former things will have passed away. God has said it, and it shall all be found true. \par Where is the saint who will dare to say in the face of these glorious promises, that there is no encouragement to serve Christ? Where is the man or woman whose hands are beginning to hang down, and whose knees are beginning to faint in the Christian race? Let all such ponder this passage, and take fresh courage. The time is short. The end is sure. Heaviness may endure for a night, but joy cometh in the morning. Let us wait patiently on the Lord. \par The second thing, which demands our attention in these verses, is \i the solemn warning which they contain\i0 . The Lord Jesus saw the secret self-conceit of His apostles. He gives them a word in season to check their high thoughts. "Many that are first shall be last, and the last first." \par How true were these words, when applied to the twelve apostles! There stood among those who heard our Lord speak, a man who at one time seemed likely to be one of the foremost of the twelve. He was one who appeared more careful and trustworthy than any. He had the charge of the bag, and kept what was put in it. And yet that man fell away and came to a disgraceful end. His name was Judas Iscariot. Again, there did not stand among our Lord's hearers that day one who at a later period did more for Christ than any of the twelve. At the time when our Lord spoke he was a young Pharisee, brought up at the feet of Gamaliel, and zealous for nothing so much as the law. And yet that young man in the end was converted to the faith of Christ, was not behind the chiefest apostles, and labored more abundantly than all. His name was Saul. Well might our Lord say, "the first shall be last; and the last first." \par How true were these words, when we apply them to the history of Christian churches! There was a time when Asia Minor, and Greece, and Northern Africa, were full of professing Christians, while England and America were heathen lands. Sixteen hundred years have made a mighty change. The churches of Africa and Asia have fallen into complete decay. The English and American churches are laboring to spread the Gospel over the world. Well might our Lord say, "the first shall be last, and the last first." \par How true these words appear to believers, when they look back over their own lives, and remember all they have seen from the time of their own conversion! How many began to serve Christ at the same time with themselves and seemed to run well for a season. But where are they now? The world has got hold of one. False doctrine has beguiled another. A mistake in marriage has spoiled a third. Few indeed are the believers who cannot call to mind many such cases. Few have failed to discover, by sorrowful experience, that "the last are often first, and the first last." \par Let us learn to pray for humility, when we read texts like this. It is not enough to begin well. We must persevere, and go on, and continue in well-doing. We must not be content with the fair blossoms of a few religious convictions, and joys, and sorrows, and hopes, and fears. We must bear the good fruit of settled habits of repentance, faith, and holiness. Happy is he who counts the cost, and resolves, having once begun to walk in the narrow way, by God's grace never to turn aside. \par The last thing that demands our attention in this passage, is \i our Lord's clear foreknowledge of His own sufferings and death. \i0 Calmly and deliberately He tells His disciples of His coming passion at Jerusalem. One after another He describes all the leading circumstances which would attend His death. Nothing is reserved. Nothing is kept back. \par Let us mark this well. There was nothing involuntary and unforeseen in our Lord's death. It was the result of his own free, determinate, and deliberate choice. From the beginning of His earthly ministry He saw the cross before Him, and went to it a willing sufferer. He knew that His death was the needful payment that must be made to reconcile God and man. That payment He had covenanted and engaged to make at the price of His own blood. And so when the appointed time came, like a faithful surety, He kept His word, and died for our sins on Calvary. \par \pard Let us ever bless God that the Gospel sets before us such a Savior, so faithful to the terms of the covenant\f1\emdash\f0 so ready to suffer\f1\emdash\f0 so willing to be reckoned sin, and a curse in our stead. Let us not doubt that He who fulfilled his engagement to suffer, will also fulfill His engagement to save all who come to Him. Let us not only accept Him gladly as our Redeemer and Advocate, but gladly give ourselves, and all we have, to His service. Surely, if Jesus cheerfully died for us, it is a small thing to require Christians to live for Him.\cf0\f2\fs23 \par } ]]J ) #-{\rtf1\ansi\ansicpg1252\deff0\deflang1033{\fonttbl{\f0\froman\fprq2\fcharset0 Times New Roman;}{\f1\froman\fprq2\fcharset0 Georgia;}{\f2< i) "{\rtf1\ansi\ansicpg1252\deff0\deflang1033{\fonttbl{\f0\froman\fprq2\fcharset0 Times New Roman;}{\f1\froman\fcharset0 Times New Roman;}{\f2\fnil\fcharset0 Georgia;}} {\colortbl ;\\froman\fcharset0 Times New Roman;}{\f3\fnil\fcharset0 Georgia;}} {\colortbl ;\red0\green0\blue0;} {\*\generator Riched20 5.40.11.2210;}\viewkind4\uc1\pard\sb100\sa100\qj\cf1\f0\fs24 L\fs16 ET\fs24 us mark in this passage, \i the ignorance of our Lord's disciples\i0 . We find James and John petitioning for the first places in the kingdom of glory. We find them confidently declaring their ability to drink of their Master's cup and be baptized with their Master's baptism. In spite of all the plain warnings of our Lord, they clung obstinately to the belief that Christ's kingdom on earth was immediately going to appear. Notwithstanding their many shortcomings in Christ's service, they had no misgivings as to their power to endure any thing which might come upon them. With all their faith, and grace, and love to Jesus, they neither knew their own hearts, nor the nature of the path before them. They still dreamed of temporal crowns, and earthly rewards. They still knew not what manner of men they were. \par There are few true Christians who do not resemble James and John, when they first begin the service of Christ. We are apt to expect far more present enjoyment from our religion, than the Gospel warrants us to expect. We are apt to forget the cross, and the tribulation, and to think only of the crown. We form an incorrect estimate of our own patience and power of endurance. We misjudge our own ability to stand temptation and trial. And the result of all is that we often buy wisdom dearly, by bitter experience, after many disappointments, and not a few falls. \par Let the case before us teach us the importance of a solid and calm judgment in our religion. Like James and John, we are right in coveting the best gifts, and in telling all our desires to Christ. Like them we are right in believing that Jesus is King of kings, and will one day reign upon the earth. But let us not, like them, forget that there is a cross to be borne by every Christian, and that "through much tribulation we must enter into the kingdom of God." (\ul Act_14:22\ulnone .) Let us not, like them, be over-confident in our own strength, and forward in professing that we can do any thing that Christ requires. Let us, in short, beware of a boastful spirit, when we first begin to run the Christian course. If we remember this, it may save us many a humbling fall. \par \pard\sb100\sa100 Let us mark, secondly, in this passage, \i what praise our Lord bestows on lowliness, and devotion to the good of others\i0 . It seems that the ten were much displeased with James and John, because of the petition which they made to their Master. Their ambition and love of pre-eminence were once more excited at the idea of any one being placed above themselves. Our Lord saw their feelings, and, like a wise physician, proceeded at once to supply a corrective medicine. He tells them that their ideas of greatness were built on a mistaken foundation. He repeats with renewed emphasis, the lesson already laid down in the preceding chapter, "Whosoever of you will be the chiefest shall be servant of all." And He backs up all by the overwhelming argument of His own example: "Even the Son of man came not to be ministered unto, but to minister." \f1\fs18 [Footnote: The remarks of Quesnel on this passage are worth reading. He says, "The ambition of clergymen is a great scandal in the church, and is frequently an occasion of emulations, enmities, divisions, schisms, and wars; of all which the displeasure of the apostles gives us an imperfect shadow and resemblance. If apostles, trained up in the school of humility and charity, are not free from this vice, what effects will not ambition produce in souls wholly immersed in flesh and blood, which have no motion but from their passions, no law but that of their own desires?" \par "Men strangely forget themselves, when, as a ministry appointed only for the sake of heaven, they are contending with the great