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LECTURES 


UPON 


THE  HISTORY 


OUR   LORD    AND    SAVIOUR 
JESUS   CHRIST. 


REV.   HENRY   BLUNT,  A.M. 

RECTOR  OP  UPPER  CHELSEA ;  LATE  FELLOW  OF  PEMBROKE  COLLEGE, 

CAMBRIDGE  j  AND  CHAPLAIN  TO  HIS  GRACE,  THE 

DUKE  OF  RICHMOND. 


Secontr  itmetfcan  ISlrrtton. 


PHILADELPHIA: 
HERMAN    HOOKER, 

NORTHWEST  CORNER  OP  CHESTNUT  AN"  FIFTH  STREETS. 

1840, 


C.  Sherman  >;i:%  Printers, 
19  St.  James  Street. 


JUL  l«1<♦1!^ 


PREFACE. 


In  undertaking  the  present  history,  the  author  felt  more 
anxiety,  and  in  committing  it  to  the  press  he  still  feels  more 
hesitation,  than  on  any  former  occasion.  The  narrative  of 
the  life  of  our  divine  Lord  and  Master  forms  the  sum  and 
substance  of  the  Gospels.  To  comment  upon  this,  in  a 
manner  at  all  equal  to  its  acquirements,  is  far  beyond  the 
author's  powers ;  to  comment  upon  it  plainly,  and  scriptu- 
rally,  and  usefully,  is  all  at  which  he  aims;  but  for  this, 
much  labour,  and  prayer,  and  time  are  needed. 

If  every  incident  in  such  a  life  is  to  be  noticed — and  where 
is  the  Christian  who  would  willingly  part  with  a  single  line  in 
the  portraiture  of  his  divine  Master  ? — years  must  pass  away 
before  its  conclusion.  In  ordinary  times,  and  the  present 
are  not  ordinary  times,  many  are  the  vicissitudes  which 
would  occur  during  the  period  that  such  a  history,  if  we 
are  permitted  to  conclude  it,  needs  must  occupy.  Many 
a  youthful  reader,  now  entering  upon  life,  perhaps  too  full 
of  his  approaching  prospects  to  give  much  heed  at  present 
to  instructions  such  as  these,  will,  ere  they  close,  be  sobered 
by  the  stern  realities  of  life,  and  softened  by  the  influences 
of  God's  good  Spirit,  to  an  attention  to  "  the  things  belong- 
ing to  his  peace."  While  many  an  aged  Christian,  who 
now  delights  in  the  narration  of  all  that  "  the  Beloved"  of 
his  «oul  said,  and  did,  and  suffered  while  on  earth,  will,  per- 


[y  ,  .  PREFACE. 

!       "  ■ '  '  ^   '^-'^■ 

haps,  before|this  simply  Uly^ration  t)P H  is  ioncluded,  have 
ceased  from  human  tedlih^rjrtmd'tliOT  imDerfect  ministra- 
tions ;  will  have  exchanged  the  written  for  the  living  Word  ; 
will  be  dwelling  "  in  the  light  which  no  man  can  approach 
unto,"  and  hearing  these  passages  of  the  mortal  life  of  his 
Redeemer,  perhaps  from  the  lips  of  those  who  witnessed 
them,  but  certainly  in  the  .  immediate  presence  of  him, 
"  whom  not  having  seen,  ye  love." 

To  the  sincere  Christian,  reflections  such  as  these  will  be 
productive  of  anxiety ;  it  is  enough  that  no  holier  subject  can 
occupy  him  here  below ;  no  higher  subject  even  in  eternity, 
than  to  dwell  upon  the  precious  words,  the  mighty  deeds,  the 
almighty  love  of  the  infinite,  the  adorable  Redeemer,  the 
co-equal,  co-eternal  Son  of  the  living  God. 

May  the  prayers  of  the  reader  so  accompany  the  oflTor  ts  of 
the  author,  and  tfee  grace  of  God  so  "  prevent  and  follow" 
both,  that  he  may  not  disgrace  the  matchless  theme,  but  be 
enabled  to  speak  of  the  divine  Saviour  as  one  who,  although 
he  has  never  learnt  where  the  favoured  son  of  Zebedee  de- 
lighted to  lay  his  head,  has  not  been  denied  "  the  crumbs 
which  Jail  from  the  Master's  table." 

Upper  Chelsea, 

January,  1834, 


CONTENTS. 


SECTION  I. 

LECTURE  I. 

Matthew  i.  18. 
"  Now  the  birth  of  Jesus  Christ  was  on  this  wiseJ*^ 

The  "  mystery  of  Christ's  holy  incarnation."  The  birth  of  the 
Lord  Jesus  Christ.  The  birth  of  the  Saviour  announced  to  the 
shepherds.  The  shepherds'  faith  and  the  Shepherd's  bless* 
ing 15 

LECTURE  IL 

Luke  ii.  21. 

"  When  eight  days  were  accomplished  for  the  circumcising  of  the 
child f  his  name  was  called  Jesus^  lohich  was  so  named  of  the  angel 
before  he  was  conceived  in  the  womb:^* 

The  circumcision  of  Jesus.  Infant  baptism.  "  Thou  shalt  call  his 
name  Jesus."  The  presentation  in  the  temple.  Address  to  Chris* 
tian  parents.    Simeon  and  Anna 29 

A* 


vi'  CONTENTS. 

LECTURE    III. 
Luke  ii.  51. 

"  And  he  went  down  with  them,  and  came  to  Nazareth,  and  was 
subject  unto  them^ 

The  visit  of  the  Magi.  The  flight  into  Egypt.  The  return.  Christ 
in  the  temple  in  the  midst  of  the  Doctors.  Was  subject  to  his 
parents.     Parental  discipline.        .        ,        ,        .        .  42 


LECTURE   IV. 
Matthew  iv.  3. 

**  And  when  the  tempter  came  to  him,  he  said,  If  thou  he  the  Son  of 
God,  command  that  these  stones  be  made  bread.^^ 

The  baptism  of  our  Lord.    The  first  temptation.        .        .         56 


LECTURE    V. 

Matthew  iv.  8,  9. 

"  Again  the  devil  taketh  him  up  into  an  exceeding  high  moun- 
tain, and  showeth  him  all  the  kingdoms  of  the  world,  and  the  glory 
of  them  ;  and  saith  unto  him,  all  these  things  will  I  give  thee,  if 
thou  wilt  fall  down  and  worship  me." 

The  second  temptation.    Faith  and  presumption.   Encouragement. 
The  third  temptation.     "  All  these  things  will  I  give  thee."     71 


CONTENTS.  Vii 

LECTURE   VI. 

John  i.  49. 

"  Nathanael  ansicered  and  saiih  unto  him,  Rahbi,  thou  art  the  Son 
of  God  ;  thou  art  the  King  of  IsraeV* 

„    John  the  Baptist.   His  first  testimony  to  Jesus.  Calling  of  Andrew. 

f         Of  Simon  Peter.     The  future,  in  mercy,  hidden  from  our  eyes. 

Calling  of  Philip.    Interview  with  Nathanael.    Prejudice.      84 

LECTURE   VIL 

John  ii.  1,  2. 

"  And  the  third  day  there  was  a  marriage  in  Cana  of  Galilee,''^ 

The  marriage  at  Cana.  First  miracle.  Address  to  married  persons. 
The  wife's  obedience.     The  husband's  responsibility.        .        97 

SECTION    II. 

LECTURE! 

John  ii.  13-15. 

"  And  the  Jews*  passover  was  at  hand ;  and  Jesus  went  up  to 
Jerusalem,  and  found  in  the  temple  those  that  sold  oxen,  and  sheep, 
and  doves,  and  the  changers  of  money  sitting  ;  and  when  he  had 
made  a  scourge  of  small  cords,  he  drove  them  all  out  of  the  templet 

The  first  Passover  after  the  commencement  of  our  Lord's  ministry. 
Jesus  cleanses  the  temple.  Zeal  and  discretion  equally  neces- 
sary in  all  reformation 115 


viii  CONTENTS. 

LECTURE    II. 
John  iii.  1,  2. 

"  There  was  a  man  of  the  Pharisees,  named  Nicodemus,  a  ruler 
of  the  Jews  ;  the  same  came  to  Jesus  by  night,^^ 

The  interview  with  Nicodemus.  "  Except  a  man  be  born  again  he 
cannot  see  the  kingdom  of  God."  No  knew  doctrine.  The 
Gospel,  a  "  savour  of  life  unto  life,  or  of  death  unto  death,"  to 
all  who  hear  it 126 


LECTURE   IIL 


John  iv.  10. 

"  Jesus  answered  and  said  unto  her,  If  thou  knewest  the  gift  of 
God,  and  who  it  is  that  saith  to  thee,  give  me  to  drink,  thou  wouldest 
have  asked  of  him,  and  he  would  have  given  thee  living  water^ 

Persecution.    Jesus  "wearied  with  his  journey."    '*The  gift  of 
God."    Conversion  of  the  Samaritan  woman.        .        .        139 


LECTURE   IV. 


John  iv.  50. 

"  Jesus  saith  unto  him.  Go  thy  way,  thy  son  liveth.  And  the 
man  believed  the  word  that  Jesus  had  spoken  unto  him,  and  he 
went  his  way.^^ 

A  prophet  is  not  honoured  in  his  own  country.  Jesus  heals  the 
nobleman's  son.  Three  striking  examples  of  our  Lord's  treat- 
ment of  the  ignorant,  the  sinning,  and  the  suffering.  Invitation 
to  these  three  classes 152 


CONTENTS.  ix 

LECTURE    V. 

Luke  iv.  33,  34. 

"  And  in  the  synagogue  there  was  a  man^  which  had  a  spirit  of 
an  unclean  devil,  and  cried  out  with  a  loud  voice,  saying,  Let  us 
alone :  what  have  we  to  do  with  thee,  thou  Jesus  of  Nazareth  ?  art 
thou  come  to  destroy  us  ?  I  know  thee  who  thou  art ;  the  Holy  One 
of  God:' 

Our  Lord  resides  in  Capernaum.  Demoniacal  possession.  The  un- 
clean spirit  bears  testimony  to  Jesus.  Our  Lord  heals  Simon's 
wife's  mother  of  a  great  fever.    Address  to  convalescents.    167 


LECTURE   VL 

Mare  ii.  5. 

K    "  When  Jesus  saw  their  faith,  he  said  unto  the  sick  of  the  palsy, 
B  Son,  thy  sins  he  forgiven  thee,'' 

Jesus  heals  a  leper.    Heals  the  paralytic.    Has  power  on  earth  to 
forgive  sin 179 


LECTURE   VIL 

Luke  v.  27,  28. 

"  And  after  these  things  he  went  forth,  and  saw  a  publican, 
named  Levi,  sitting  at  the  receipt  of  custom;  and  he  said  unto 
him,  Follow  me.    And  he  left  all,  rose  up,  and  followed  him," 

The  calling  of  St.  Matthew.    On  conversion.    Still  a  supernatural 
work — and  a  decisive  work.  .        .        .        .        .        193 


X  CONTENTS. 

SECTION  III. 

LECTURE   I. 

John  v.  8. 
"  Jesus  saith  unto  Mm,  Rise,  take  up  thy  bed,  and  walk^ 

Jesus  goes  up  to  Jerusalem  to  attend  the  second  Passover  during 
his  ministry.  Pool  of  Bethesda.  Jesus  heals  the  impotent 
man .209 

LECTURE    IL 

John  v.  25. 

"  Verily,  verily,  I  say  unto  you,  the  hour  is  coming,  and  now  is, 
when  the  dead  shall  hear  the  voice  of  the  Son  of  God,  and  they 
that  hear  shall  live,^^ 

Our  Lord  taken  before  the  Sanhedrim.  Accused  of  Sabbath 
breaking.  Answers  the  charge.  Accused  of  making  himself 
equal  with  God.  Acknowledges  this  great  truth,  and  establishes 
it.    Proclaims  the  general  judgment 222 

LECTURE   II L 

Luke  vi.  12, 13. 

f 

"  And  it  came  to  pass  in  those  days  that  he  went  out  into  a 

mountain  to  pray,  and  continued  all  night  in  prayer  to  God,  And 
when  it  loas  day,  he  called  unto  him  his  disciples :  and  of  them  he 
chose  twelve,  lohom  also  he  named  apostles,^^ 

Our  Lord  continues  "  all  night  in  prayer  to  God."  Chooses  and 
ordains  the  twelve  Apostles.  The  Christian's  duty  of  praying 
for  ministers.  The  Sermon  on  the  Mount.  Jesus  entertained  by 
Simon  the  Pharisee.  A  woman  who  was  a  sinner,  anoints  our 
Lord's  feet.     Forgiveness  of  sin  produces  love  to  the  Saviour. 

236 


CONTENTS.  xi 

LECTURE    IV. 

Matthew  xii.  31. 

"  Wherefore  I  say  unto  you,  all  manner  of  sin  and  blasphemy 
shall  be  forgiven  unto  men ;  but  the  blasphemy  against  the  Holy 
^  Ghost  shall  not  be  forgiven  unto  men^ 

Our  Lord  cures  the  blind  and  dumb  demoniac.  Answers  the  charge 
of  casting  out  devils  through  Beelzebub.  "  The  sin  against  the 
Holy  Ghost."  Its  nature  and  prevention.  Jesus  begins  to  speak 
in  parables.    The  storm  on  the  Lake  of  Gennesaret .     .        250 

LECTURE   V. 

Mark  v.  25-28. 

"  A  certain  woman,  when  she  heard  of  Jesus,  came  in  the  press 
behind,  and  touched  his  garment.  For  she  said,  If  I  may  but 
touch  his  clothes,  I  shall  be  whole.'''' 

Christ  visits  the  Gadarenes,  and  is  urged  to  depart.  Jairus  be- 
seeches our  Lord  to  go  and  heal  his  daughter.  The  woman 
healed  of  an  issue  of  blood.  The  Lord's  "  hidden  ones."  "Only 
believe."    Jesus  raises  Jairus's  daughter.       .        .        .        263 

LECTURE   VL 

John  vi.  37. 

**  All  that  the  Father  giveth  me,  shall  come  to  me^  and  him  that 
cometh  to  me  I  will  in  no  wise  cast  out"*^ 

The  third  passover  during  our  Lord's  ministry.  The  people  fol- 
low Christ,  **  because  they  did  eat  of  the  loaves,  and  were  filled.'* 
Jesus  the  true  bread  which  came  down  from  heaven.  On  feed- 
ing by  faith  upon  the  Son  of  God.  "  All  that  the  Father  giveth 
me  shall  come  unto  me."  "  No  man  can  come  to  me  except  the 
Father  w^hich  hath  sent  me  draw  him."         «        .        .        278 


xii  CONTENTS. 

SECTION  IV-  "~ 

LECTUREI. 
Matthew  xv.  28. 

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

The  third  year  of  our  Lord's  ministry.  Jesus  answers  the  Pharisees 
who  asked  why  the  disciples  ate  with  unwashen  hands.  Visits 
the  confines  of  Tyre  and  Sid  on.  Heals  the  daughter  of  the  Syro- 
phoenician  woman.  "  Great  is  thy  faith."  Jesus  feeds  four  thou- 
sand with  seven  loaves 297 

LECTURE   I L 
John  vii.  37. 

*'  In  the  last  day,  that  great  day  of  the  feast,  Jesus  stood  and  cried, 
saying,  If  any  man  thirst,  let  him  come  unto  me,  and  drink,'''* 

Jesus  goes  towards  Dalmanutha.  Thence  to  Bethsaida,  and  through 
the  villages  of  Csesarea  Philippi.  Peter's  confession.  The  trans- 
figuration. Jesus  sends  forth  the  seventy  disciples.  Goes  up  to 
Jerusalem  to  attend  the  Feast  of  Tabernacles.  Preaches  in  the 
temple  "  about  the  middle  of  the  feast."  Preaches  again  on 
"the  great  day  of  the  feast." 309 

LECTURE   II  L 

St.  John  xi.  43. 

"  And  when  he  thus  had  spoken,  he  cried  with  a  loud  voice,  LazO'^ 
rus,  come  for th,'*^ 

The  visit  of  our  Lord  Jesus  Christ  at  the  house  of  Lazarus.    The 


CONTENTS.  xiii 

sickness  of  Lazarus.  His  death.  His  resurrection.  Beautiful 
application  of  our  Church  of  the  words  of  our  Lord,  "  I  am  the 
resurrection  and  the  life." 323 


LECTURE   IV. 

Matthew  xix.  16. 

"  And,  behold,  one  came  and  said  unto  him,  Good  Master,  what 
good  thing  shall  I  do,  that  I  may  have  eternal  life  ?" 

The  young  ruler's  character.  His  inquiry.  The  reply  of  our 
Lord,  and  its  effect.  The  striking  analogy  between  this  case 
and  many  in  the  present  day.    ......    340 


LECTURE  V. 

Luke  xix.  9. 

"  And  Jesus  said  unto  him.  This  day  is  salvation  come  to  this 
house,  forasmuch  as  he  also  is  a  son  of  Abraham y 

The  petition  of  Salome,  James  and  John.     "  Ye  know  not  what  ye 
ask."    Conversation  of  Zaccheus.     .        .        .        .        .     357 


LECTURE  VL 

Mark  xiv.  8. 
"  ^he  hath  done  what  she  could,^^ 

Jesus  in  the  house  of  Simon  the  leper.  Mary's  offering.  Judas 
condemns  Mary.  Our  Lord  defends  her.  Are  we  doing  what 
we  can?  Our  Lord's  triumphant  entry  into  Jerusalem.  La- 
mentation over  the  devoted  city. 372 


xiv  CONTENTS. 


EXPOSITORY  LECTURES. 


LECTURE   L 

John  xvii.  24. 

"  Father^  I  will  that  they  also,  tohom  thou  hast  given  me,  be  with 
me  where  I  am,  that  they  may  behold  my  glory. ^^ 

Object  of  these  lectures.  Our  Lord  Jesus  Christ  keeps  the  Pass- 
over for  the  last  time.  Prays  for  his  disciples.  That  his  hea- 
venly Father  may  keep  them,  sanctify  them,  glorify  Ihem.  Christ 
prays  not  for  the  world.  Daily  sanctification  necessary  to  the 
believer, 393 


LECTURE  IL 

John  xviii.  8. 

"  Jesus  answered,  1  have  told  you  that  I  am  he ;  if  therefore  ye 
seek  me,  let  these  go  their  loay.^^ 

Our  Lord  in  the  garden  of  Gelhseniane.     His  apprehension.      405 

LECTURE   IIL 

John  xviii.  19. 

**  The  high  priest  then  asked  Jesus  of  his  disciples,  and  of  his 

doctrine^' 

Our  Lord  Jesus  Christ  before  Caiapbas.     Again  before  Caiaphas 
and  the  assembled  Sanhedrim. 412 


CONTENTS.  XV 

LECTURE   IV. 

John  xviii.  38. 
"  Pilate  saith  unto  him,  What  is  truth  ?" 

Our  Lord  Jesus  Christ  before  Pilate.  Privately  examined.  Ju- 
dicially examined.    "  What  is  truth  ]"....    419 

LECTURE  V. 

John  xix.  12. 

^^  And  from  thenceforth  Pilate  sought  to  release  him;  but  the 
Jeios  cried  out,  saying.  If  thou  let  this  man  go,  thou  art  not 
CcBsar^s  friend." 

The  character  of  Pilate.  Lessons  to  be  drawn  from  Pilate's  con- 
duct.    "  Behold  the  man." .427 

LECTURE  VL 

John  xix.  17. 
"  And  he  bearing  his  cross  went  forth," 

Our  Lord  Jesus  Christ  delivered  to  be  crucified.  "  Bearing  his 
cross."  Crucified.  Commends  his  mother  to  the  care  of  the 
beloved  apostle.     "It  is  finished." 435 

LECTURE   VIL 

John  xix.  41,  42. 

"  Now  in  the  place  where  he  was  crucified,  there  was  a  garden: 
and  in  the  garden  a  new  sepulchre,  wherein  was  never  man  yet 
laid,  there  laid  they  Jesus" 

The  soldiers  break  the  legs  of  the  malefactors.     "  A  bone  of  him 


xvi  CONTENTS. 

shall  not  be  broken."  "  One  of  the  soldiers  with  a  spear  pierced 
his  side."  Sanctification  and  justification.  Jesus  in  the  sepul- 
chre         .        .        .        .    446 


LECTURE  VIII. 

John  xx.  13. 

"  And  they  say  unto  her,  Woman,  why  weepest  thou  ?  She  saith 
unto  them,  Because  they  have  taken  away  my  Lord,  and  I  know 
not  where  they  have  laid  him,^^ 

Visit  of  the  women  to  the  sepulchre.    Appearance  of  our  Lord  to 
Mary  Magdalene.    The  risen  Saviour 454 


THE  HISTORY 

OF 

OUR    LORD    AND    SAVIOUR 
JESUS    CHRIST. 


SECTION  I. 

FROM  HIS  BIRTH  TO  THE  FIRST  PASSOVER  AFTER  THE 
COMMENCEMENT  OF  HIS  PUBLIC  MINISTRY. 


LECTURES. 


LECTURE  I. 

St.  Matthew  i.  part  of  the  18th  verse. 

"Now  the  birth  of  Jesus  Christ  was  on  this  wise." 

In  opening  to  you  the  subject  of  the  Lectures  for  the 
ensuing  season,  as  has  been  usual  with  me  upon  this  day, 
I  confess  I  never  felt  so  much  oppressed  by  the  difficulty 
of  the  undertaking  as  at  the  present  moment.  My  plan 
has  heretofore  been  to  bring  before  you  for  <' reproof, 
for  correction,  for  instruction  in  righteousness,"  the  lives 
of  some  of  the  eminent  servants  of  the  Most  High,  as 
recorded  in  holy  Scripture,  and  to  point  out,  according 
to  the  ability  which  God  has  given  me,  the  striking  fea- 
tures of  their  history,  either  for  your  imitation  or  avoid- 
ance. If  we  have  felt,  and  I  confess  that  I  have  often 
deeply  felt,  that  there  w^as  a  degree  of  presumption  in 
one  so  ignorant  and  so  imperfect  taking  upon  him  to 
comment  with  all  freedom  upon  the  language,  and  ac- 
tions, and  tenor  of  life  of  these  most  holy  men  of  old, 
how  must  this  feeling  be  increased,  w^hen  we  approach, 
for  a  similar  purpose,  not  the  servants,  but  the  Master — 


16  LECTURE  I. 

not  those  who,  with  their  highest  degrees  of  hoUness, 
were  still  but  the  poor,  sinful  followers  of  the  great 
Jehovah,  but  the  co-equal  and  co-eternal  Son  ! 

Often  have  I  desired  to  minister  to  you  upon  this  high 
and  holy  theme,  and  as  often  have  shrunk  from  it  dis- 
mayed at  the  arduous  task,  and  fearful  of  laying  an 
unhallowed  hand  upon  this  greatest  mystery  of  godli- 
ness, the  true  Ark  of  the  Covenant.  That  I  now  address 
myself  to  it  with  the  greatest  diffidence  and  distrust  of 
my  own  powers  to  do  justice  to  it,  it  is  unnecessary  for 
me  to  add ;  and  but  for  one  important  object,  I  would 
not  hazard  the  imputation  of  egotism,  by  alluding  thus 
to  my  personal  feelings ;  but  that  object  constrains  me : 
I  need  not  name  it  to  you  who  are  united  to  your 
ministers  "  in  one  hope  of  your  calHng,"*  who  love  them 
as  the  helpers  of  your  joy  and  the  pastors  of  your  souls, 
for  the  "  spirit  of  prayer  and  supplication"!  will  have 
already  suggested  it  to  you ;  and  I  shall  not  name  it  to 
others;  for  to  those  who  know  not  the  value  and  the 
blessedness  of  a  throne  of  grace  for  themselves,  how 
can  we  ^ay,  "  Brethren,  pray  for  us."J 

Hoping,  then,  to  be  "  filled  with  the  knowledge  of 
God's  will  in  all  wisdom  and  spiritual  understanding,"^ 
and  to  be  strengthened  and  supported  by  the  prayers  of 
God's  people,  while  engaged  in  the  highest  subject  which 
can  occupy  the  heart  and  tongue  of  man,  I  shall,  with- 
out further  remark,  commence  upon  the  undertaking. 

No  history  of  the  Lord  Jesus  Christ  would  be  com- 
plete without  some  reference,  however  brief,  to  the 
cause  of  his  advent  from  the  bosom  of  the  Father,  to 
live,  and  travail,  and  agonize,  and  die,  in  a  world  of  sin; 

*  Ephes.  iv,  4.     t  Zechariah  xii.  10.     t  1  Thess.  v.  25.     $  Coloss.  i.  9. 


LECTURE  I.  17 

or  without  some  mention  of  the  manner  in  which  that 
advent  was  effected. 

The  cause  is  revealed  to  us  in  the  unerring  word  of 
God,  when  it  declares,  "Jesus  Christ  came  into  the 
world  to  save  sinners;"  and  is  plainly  recognised  by  our 
church,  when  she  says  that  God's  "  blessed  Son  was 
manifested  that  he  might  destroy  the  works  of  the  devil, 
and  make  us  the  sons  of  God,  and  heirs  of  eternal  life;"* 
and  still  further  that  God  has  given  him  ''  to  be  unto  us 
a  sacrifice  for  sin,  and  also  an  ensample  of  godly  life;"f 
These  were  the  motives  of  his  advent,  to  "finish  the 
transgression,  and  to  make  an  end  of  sins,  and  to  make 
reconciliation  for  iniquity,  and  to  bring  in  everlasting 
righteousness.''^ 

The  manner  of  our  Lord's  advent  was  equally  re- 
markable, and,  until  God's  own  word  had  revealed  the 
mystery,  equally  incomprehensible. 

"  A  virgin  was  to  conceive  and  bear  a  son  ;"§  a  new 
thing  the  Lord  was  to  create  upon  the  earth,  "  a  woman 
was  to  compass  a  man,"||  that  so  a  body  was  to  be  pre- 
pared for  the  incarnation  of  the  eternal  Son  of  God 
without  spot  of  pollution,  or  taint  of  sin,  in  which  he 
should  do  and  suffer  the  will  of  his  God.  Our  church, 
in  her  admirable  Litany,  has  with  peculiar  propriety 
and  precision  called  this  the  "  mystery  of  Christ's  holy 
incarnation ;"  and  well  would  it  be  if  her  members  were 
guided  by  the  same  spirit  of  deep  humility  which  influ- 
enced her  when  she  thus  expressed  herself.  We  should 
not  then  have  been  called  to  combat  the  fearful  heresy 
of  Christ's  sinful  humanity,   or   have  heard  language 

*  Collect  for  the  Sixth  Sunday  after  Epiphany. 

t  Second  Sunday  after  Easter.         |  Daniel  ix.  24.  $  Isaiah  vii.  14. 

II  Jeremiah  xxxi.  22. 

2* 


18  LECTURE  I.  ' 

applied  to  the  immaculate  Jesus,  which  cannot  but  lead 
us  to  tremble  for  the  spiritual  welfare  of  those  who  use 
it.  It  is  enough  for  the  humble-minded  Christian  to  be 
assured  that  the  incarnation  is  a  mystery,  and  a  holy 
mystery ;  that  the  miraculous  conception  of  the  Virgin 
was,  as  the  angel  of  God  had  pronounced  it,  a  ^^  holy 
thing;"*  that  he  who  was  born  of  her  was  "holy,  harm- 
less, undefiled,  separate  from  sinners,"  partaking  of  all 
the  innocent  infirmities  of  our  nature,  and  of  none  other. 
So  much  God  has  been  pleased  to  reveal  even  of  this 
high  mystery,  and  therefore  this  is  the  believer's  por- 
tion ;  over  all  beyond,  the  same  God  has  thrown  an  im- 
penetrable veil,  and  the  true  child  of  God  will  sit  down 
in  faith  and  patience  before  that  veil,  waiting  contentedly 
for  the  coming  day  when  it  shall  be  drawn  aside  by 
God's  own  hand,  and  the  inscrutable  secrets  as  well  as 
the  unutterable  glories  which  lie  within  it,  shall  be  made 
the  subject  of  the  clearest  vision. 

"  Now  the  birth  of  Jesus  Christ  was  on  this  wise." 
Joseph,  his  reputed  father,  having  been  warned  by  the 
angel  of  the  Lord  that  Mary,  his  espoused  wife,  had 
been  selected  from  among  all  the  daughters  of  men  to 
be  the  mother  of  the  Messiah,  and  that  that  holy  thing 
which  should  be  born  of  her  should  be  called  the  Son  of 
God,  no  longer  feared  to  take  unto  him  Mary  his  wife. 
While  they  were  dwelling  together  in  Nazareth,  a  city 
of  GaHlee,  in  holy  expectation  of  that  great  event,  which 
was  the  "  desire  of  all  nations,"f  a  decree  was  passed 
by  the  Roman  emperor,  that  all  persons  throughout  the 
empire,  then  embracing  the  larger  portion  of  the  known 
world,  should  be  enrolled.     In  consequence  of  this  de- 

*  Luke  i.  35.  t  Haggai  ii.  7. 


LECTURE  I.  19 

cree,  Joseph  and  Mary,  as  the  lineal  descendants  of 
David,  left  Nazareth,  and  journeyed  to  Bethlehem,  his 
native  city,  a  small  town  distant  about  sixty  miles  from 
the  place  in  which  they  were  then  resident :  thus  fulfil- 
ling, under  the  most  improbable  circumstances — cir- 
cumstances over  which  they  themselves  had  no  control — 
the  important  prophecy  of  Micah,  that  out  of  Bethlehem 
should  "  He  come  forth  who  was  to  be  Ruler  in  Israel, 
whose  goings  forth  have  been  from  of  old,  from  ever- 
lasting."* 

Remarkable  evidence  have  we  here  of  the  manner  in 
which  the  prophecies  of  the  Most  High  are  brought  to 
pass !  The  Roman  Emperor,  seated  upon  his  throne, 
knowing  nothing  and  caring  nothing  for  the  God  who 
placed  him  there,  issues  a  decree,  the  result  of  his  own 
vainglory,  to  enrol  the  names,  and  occupations,  and 
properties,  of  the  widely-spreading  myriads  who  ac- 
knowledged his  authority;  and  all  for  what  purpose, 
and  for  what  high  and  mighty  end  ?  That  a  poor  car- 
penter should  be  obhged  to  undertake  a  journey  of  sixty 
miles,  at  a  time  when  nothing  but  compulsion  would  have 
induced  him,  that  so  the  Church  of  God  throughout  all 
ages  might  have  unquestioned  and  unquestionable  evi- 
dence to  thq  identity  of  the  child  now  to  be  born,  with  him 
"  of  whom  Moses  and  the  Prophets  did  write."f  Blessed 
be  God,  brethren,  that  we  have  this  '^  more  sure  word 
of  prophecy,  whereunto  ye  do  well  that  ye  take  heed, 
as  unto  a  hght  that  shineth  in  a  dark  place,  until  the 
day  dawn,  and  the  day-star  arise  in  your  hearts."| 

Having  arrived  at  Bethlehem,  they  found,  as  might 
naturally  have  been  expected,  that  this  little  town  was 

*  Micah  V.  2.  t  John  i.  45.  t  2  Peter  i.  12. 


20  LECTURE  I. 

crowded  to  excess  by  the  influx  which  the  decree  of  the 
emperor  had  occasioned.  "  And  so  it  was,"  says  the 
inspired  historian,  "that  while  they  were  there,  the  days 
were  accompHshed  that  she  should  be  deUvered.  And 
she  brought  forth  her  first-born  son,  and  wrapped  him 
in  swaddling  clothes,  and  laid  him  in  a  manger,  because 
there  was  no  room  for  them  in  the  inn."  We  sometimes 
hear  the  Christian,  and  the  true  Christian  speak  in  tones 
which  appear  not  wholly  destitute  of  self-gratulation,  of 
having  renounced  the  world,  forgone  its  vanities  and  its 
splendours,  and  given  up,  it  may  be,  some  one  of  the 
thousand  comforts  and  luxuries  with  which  their  cup  is 
filled,  for  the  honour  and  glory  of  God,  and  for  the  sake 
of  the  Redeemer.  Some  of  you,  perhaps,  can  recollect 
the  manifestation  of  no  very  dissimilar  state  of  feeling, 
even  by  an  apostle,  by  one  whose  heart  beat  high  with 
love  to  his  Redeemer,  and  who  rejoiced  in  the  prospect 
of  attending  his  career  of  poverty  and  suffering,  and 
yet  who  could  not  so  completely  silence  the  feelings  of 
the  natural  man,  as  to  repress  the  vainglorious  excla- 
mation, "  Lo,  we  have  left  all,  and  followed  thee."f 
Turn,  then,  for  a  moment  from  such  examples,  from  the 
very  highest  example  which  man  can  offer,  to  this,  of 
"  the  King  of  Kings,  and  Lord  of  Lords  ;"J  see  him 
voluntarily  descending  from  the  most  exalted  throne  in 
heaven  to  the  lowest,  poorest,  humblest  station  upon  earth. 
Dwell  for  a  moment  in  imagination  upon  this  amazing 
scene,  upon  this  wondrous  effort  of  redeeming  love,  and 
then  say,  are  you  not  ashamed  of  the  manner  in  which 
you  over-rate  your  sacrifices  and  your  self-denials  of 
the  cause,  or  for  the  sake  of  Christ !   Behold  the  Ancient 

*  Luke  ii.  6,  7.  t  Luke  xviii.  28.  |  1  Timothy  vi.  15. 


LECTURE  I.  21 

of  Days,  whose  goings  forth  have  been  from  everlast- 
ing, condescending,  for  you,  and  for  your  salvation,  to 
become  a  child  of  a  span  long ;  look  into  the  manger  at 
Bethlehem,  and  see  him  lying  there  a  little  helpless  babe; 
you  need  not  carry  on  your  thoughts  to  the  thirty  years 
of  misery  which  awaited  him,  while  thus  "  coming  unto 
his  own,  and  his  own  receiving  him  not  ;"^  bearing  theii; 
rejection,  suffering  their  contempt,  perishing  from  their 
cruelty.  No !  this  opening  scene  is  sufficient  to  convict 
us  all.  We  have  need  to  blush  and  be  ashamed  for 
the  poor,  miserable  pittance  of  self-denial,  devotedness, 
and  love,  which  we  are  returning  for  this  costly  sacri- 
fice. At  such  a  sight,  the  language  of  our  hearts  should 
be, "  Lord,  nothing  which  I  possess  is  too  good  for  thee ; 
nothing  which  thou  hast  ever  given  shall  be  withheld 
from  thee,  if  thou  demandest  it ;  myself,  my  soul,  my 
body,  all,  all  are  at  thy  disposal,  my  best  but  a 
blemished  sacrifice,  and  myself  an  unprofitable  ser- 
vant." 

But  I  would  yet  once  more  call  you  to  look  for  a  pass- 
ing moment  into  the  stable  at  Bethlehem,  and  draw  from 
thence  another  lesson.  I  do  not  refer  to  this  humble 
and  obscure  abode,  that  the  view  may  exalt  your  ideas 
of  the  infinite  humility  and  self-abasement  of  the  Incar- 
nate Son ;  for  to  have  been  born  the  noblest  potentate 
that  earth  has  ever  seen  would  have  exhibited  as  large 
a  share  of  humiUty,  and  have  been  in  itself  as  deep  a 
degradation  for  one  so  unspeakably  glorious,  as  to  pass 
for  the  son  of  that  poor  carpenter,  and  to  lie  in  that 
obscure  and  humble  stable ;  but  I  call  upon  you  to  view 
him  there,  that  you  may  rightly  estimate  the  value  of 

*  John  i.  11. 


22  LECTURE  I. 

all  earthly  distinctions  in  the  sight  of  God.  They  are, 
doubtless,  for  wise  and  admirable  purposes  not  only 
permitted,  but  appointed  by  himself;  but  when  we  see 
him  thus  in  the  person  of  the  only-begotten  Son  selecting 
from  them  all,  the  poor  man's  lot,  in  which  to  visit  us, 
we  must  surely  feel,  that  there  is  naturally  in  our  minds, 
and  in  our  hearts,  an  over-weening  attachment  to  the 
great  things  of  the  world,  its  glittering  follies,  and  its 
splendid  lies,  which  ought  to  be  uprooted  and  subdued 
before  we  can,  as  w^e  are  bound,  resemble  him  whose 
name  we  bear.  Surely  the  first  faint  and  feeble  cry 
which  issued  from  the  manger  of  Bethlehem  said,  in 
language  which  cannot  be  misunderstood,  "My  king- 
dom is  not  of  this  world."^  "  Love  not  the  w^orld, 
neither  the  things  which  are  in  the  world.  If  any  man 
love  the  world,  the  love  of  the  Father  is  not  in  him."f 
Surely  we  cannot  be,  in  heart  and  in  life,  the  followers 
of  this  self-denying  Saviour,  unless  we  are  content  with 
the  portion  of  this  world's  good  which  he  sees  fit  to 
bestow  upon  us,  however  small ;  unless  we  are  willing 
to  lay  down,  without  repining,  our  worldly  blessings, 
however  dear,  and  to  acknowledge,  heartily  and  sin- 
cerely to  acknowledge,  that  we  had  rather  be  "  rich  in 
faith  and  heirs  of  the  kingdom,"J  than  rank  among  the 
wealthiest,  or  take  our  place  among  the  noblest  of  the 
world. 

We  pass  on  to  the  first  incident  recorded  by  the 
inspired  writers,  after  the  birth  of  our  divine  Saviour. 
"  There  were  in  the  same  country  shepherds  abiding  in 
the  field,  keeping  watch  over  their  flock  by  night.  And 
Jo!  the  angel  of  the  Lord  came  upon  them,  and   the 

*  John  xviii.  36.  t  1  John  ii.  15.  t  James  ii.  5. 


LECTURE  I.  23 

glory  of  the  Lord  shone  round  about  them,  and  they 
were  sore  afraid.  And  the  angel  said  unto  them,  Fear 
not,  for  behold,  I  bring  you  good  tidings  of  great  joy, 
which  shall  be  to  all  people.  For  unto  you  is  born  this 
day  in  the  city  of  David,  a  Saviour,  which  is  Christ  the 
Lord."* 

How  inscrutable  are  the  ways  of  God !  Of  all  classes 
of  men,  thus  to  select  those  who  were  least  favoured  by 
outward  circumstances ;  of  all  orders  of  intellect,  thus 
to  choose  those  least  enlarged  by  education  or  culture, 
to  whom  first  to  communicate  the  wonderful  intelligence 
of  the  salvation  of  a  world  !  O,  what  honour  was  that 
day  poured  upon  the  humble  and  the  lowly  among  the 
sons  of  men,  who  gain  their  daily  bread  by  daily  labour, 
when  crowned  kings  and  mitred  priests  were  passed 
over,  and  the  poor  shepherd  at  his  midnight  watch  was 
selected  to  be  the  first  depositary  of  the  glorious  intelli- 
gence* 

My  poorer  brethren,  here  is  much  in  this  little  incident 
for  your  encouragement  and  comfort.  You  are,  perhaps, 
sometimes  tempted  to  believe  that,  in  placing  you  in  the 
station  in  which  your  lot  has  been  cast,  your  heavenly 
Father,  so  bountiful  to  others,  has  dealt  unkindly  and 
unjustly  by  you.  There  are,  undoubtedly,  privations  to 
which  you  are  pecuHarly  exposed,  and  from  which  your 
wealthier  brethren  are  exempt.  It  is  vain  for  me  to  tell 
you,  although  it  is  unquestionably  true,  that  these  are  far 
fewer  and  less  important  than  you  imagine ;  for  we  are 
aware  that  it  is  an  inseparable  principle  of  our  fallen 
nature  to  multiply  our  own  woes,  and  to  magnify  our 
neighbour's  happiness.     I  will  not,  therefore,  occupy 

*  Luke,  ii.  8-11. 


24  LECTURE  I. 

your  time  in  the  fruitless  endeavour :  but  of  this,  as  a 
minister  of  God,  and  upon  the  authority  of  God,  I  may 
assure  you,  that  *'  God  hath  chosen  the  poor  of  this 
world,  rich  in  faith,  and  heirs  of  the  kingdom  which 
he  hath  promised  to  them  that  love  him  ;"*  that  as 
you  to  w^hom  I  am  now  speaking — the  laborious  poor — 
were  the  first  to  whom  the  advent  of  the  Saviour  was 
revealed,  the  first  to  whom  the  gospel  was  proclaimed, 
and  that  by  the  lips  of  the  angel  messengers  of  God,  so 
in  all  ages  have  you  been  the  first  to  receive  and  to 
obey,  and  to  delight  in,  these  good  tidings ;  while  the 
very  privations  and  restrictions  of  your  lot  are  instru- 
mentally  among  the  motives  which  induce  you  to  lend 
a  willing  ear  and  an  open  heart  to  their  reception. 
Many  efforts  are.  making  at  the  present  time,  unhappily, 
to  rob  you  of  this  marked  and  blessed  superiority.  The 
sabbath-breaker,  with  a  cruelty  which  few  can  equal,  is 
striving,  by  every  means  in  his  power  to  tempt  you  to 
the  desecration  of  this  day  of  heavenly  rest ;  the  poli- 
tician to  engage  your  thoughts  and  attention  upon  sub- 
jects which  cannot  profit  you,  and  which,  perhaps,  have 
never  really  profited,  as  an  immortal  being,  a  single 
individual  who  engaged  in  them ;  the  infidel,  to  seduce 
you  to  the  perusal  of  blasphemous  and  irreligious  publi- 
cations, which,  injurious  as  they  are  to  all,  add  a  refine- 
ment to  their  injury  when  they  address  themselves  to 
you,  destroying  not  only  your  hope  of  joy  hereafter,  but 
the  only  possession  of  joy  which  has  been  vouchsafed  to 
you  here.  Before  you  Hsten,  even  for  a  moment,  to 
those  who  would  thus  deprive  you  of  the  most  invaluable 
prerogative  which  God  has,  as  a  compensation,  affixed 

*  James  ii.  5. 


LECTURE  I.  25 

to  the  poor  man's  lot,  ask  yourselves,  "  If  this  be  taken 
from  me,  what  have  I  left?"  Others  may,  amid  the 
transient  pleasures,  and  joys,  and  wealth  of  this  world, 
revel  for  a  time  in  forgetfulness  of  all  that  is  to  follow, 
but  you  have  not  even  these  "  miserable  comforters."* 
In  taking  from  you  your  belief  in  God,  your  trust  in 
Christ,  your  hope  of  glory,  your  sabbath  peacefulness 
and  holy  joy,  they  are  robbing  you  of  that  which  alone 
can  make  the  hovel  of  the  pauper  happier  than  the 
palaces  of  princes ;  and  if  they  succeed,  they  will  inevi- 
tably leave  you  ^'  of  all  men  most  miserable."t 

But  why  should  I  confine  the  application  of  this 
instructive  incident  to  the  poor  ?  The  language  of  the 
angel  to  the  shepherds  was,  not  only  "  Behold,  I  bring 
you  good  tidings  of  great  joy,"  but,  "  which  shall  be  to 
all  people*"  Yes,  brethren,  "  to  all  people :"  for  all  was 
the  Saviour  born,  for  all  did  the  Saviour  die,  to  all  is 
the  Saviour  preached,  and  to  all  and  to  each,  w^ithout 
exception  and  without  reserve,  is  the  Saviour  most 
freely  oflfered* 

We  would,  therefore,  say  to  every  individual  of  every 
class  and  rank  in  society — from  the  king  upon  the  throne 
to  the  prisoner  in  the  dungeon— Here  are,  if  you  will 
receive  them,  "  tidings  of  great  joy"  to  you,  the  way  to 
the  Father  freely  opened,  reconciliation  and  pardon 
fully  oflTered.  For  when  that  angel  choir  united  in  the 
heavenly  anthem,  "  Glory  to  God  in  the  highest,  and  on 
earth  peace,  good-will  towards  men,"J  then  was  the 
joyous  hour  that,  in  the  person  of  the  babe  in  Bethlehem, 
a  Deliverer  was  found  by  God  himself,  and  the  "  ever- 
lasting gates"  were  lifted  up,  and  a  passage  was  opened 

*  Job.  xvi.  2.  t  1  Corinthians  xv.  19.  t  Luke  ii.  14. 

3 


26  LECTURE  I.     . 

for  all  kindred,  and  nations,  and  people,  and  tongues, 
into  the  eternal  kingdom  and  joy  of  our  Lord. 

Turn  we  now  from  the  announcement  of  this  great 
mystery  by  the  angel,  to  its  effect  upon  the  shepherds. 
No  sooner  had  the  last  of  that  angelic  company  winged 
his  flight  back  to  those  regions  of  bliss  from  which  he 
came,  and  the  last  notes  of  the  heavenly  anthem  died 
upon  the  gale,  than  we  find  the  shepherds  saying  to  one 
another,  "  Let  us  now  go  even  unto  Bethlehem,  and  see 
this  thing  which  is  come  to  pass,  which  the  Lord  hath 
made  known  to  us."*  What  a  remarkable  evidence 
of  faith,  and  zeal,  and  love !  "  Let  us  now  go ;"  not 
to-morrow,  but  to-day,  this  very  hour,  this  moment, 
although  they  had  been  watching  their  flocks  through- 
out the  livelong  night ;  no  feelings  of  fatigue,  no  con- 
sideration of  personal  inconvenience,  could  delay  them 
for  a  single  hour !  And  observe ;  not,  let  us  go  and  see 
whether  this  thing  be  come  to  pass,  which  the  Lord 
hath  made  known;  but,  let  us  go  and  see  this  thing 
which  is  come  to  pass.  They  never  for  an  instant 
questioned  the  certainty  and  the  reality  of  all  that  had 
been  revealed  to  them.  What  an  instance  of  that  true 
faith  which  is  "  the  substance  of  things  hoped  for,  the 
evidence  of  things  not  seen,"t  which  beheves  God  so  im- 
plicitly as  to  take  him  instantly  at  his  word,  and  to  think 
nothing  too  great,  nothing  too  good,  to  be  true,  which  he 
has  once  plainly  declared.  Brethren,  this  is  the  faith  of 
which  we  all  so  greatly  stand  in  need.  We  are  for  ever 
disposed  to  question,  and  to  doubt,  and  to  reason,  where 
we  ought  in  all  child-like  simplicity  to  believe  and  act. 
Our  feeling  should  be,  God  has  himself  of  his  unspeak- 

*  Luke  ii.  15.  t  Hebrews  xi.  1. 


LECTURE  I.  27 

able  mercy  offered  to  me,  a  miserable  sinner,  pardon 
and  peace;  he  has  told  me  in  the  plainest  and  most 
unquestionable  language,  that  they  who  come  to  this 
Saviour  shall  in  no  wise  be  cast  out.  This,  then,  is  all 
that  you  require;  if  you  cannot  remember,  if  you  do 
not  know  another  offer  of  salvation,  another  promise  of 
acceptance  throughout  the  Bible,  you  do  know  and  can 
remember  this ;  and  one  such  promise  "  which  the  Lord 
hath  made  known,"  is  sufficient  for  you  in  life  and 
death,  in  time  and  in  eternity.  You  may  at  once,  God's 
grace  enabling  you,  receive  and  act  upon  it;  you  may 
at  once  betake  yourself  to  that  Saviour,  and  with  all 
your  numberless  transgressions,  which  you  desire  deeply 
to  deplore,  and  truly  to  forsake,  cast  your  soul  unhesi- 
tatingly upon  him  to  justify  you  and  to  sanctify  you 
here,  and  according  to  his  most  gracious  promise,  to 
glorify  you  in  the  world  to  come.  This  is  reahzing  the 
shepherds'  faith,  and  must  draw  down  the  Shepherd's 
blessing :  you  shall,  like  them,  "  return  glorifying  and 
praising  God,"*  for  your  eyes  will  have  seen,  and  your 
heart  will  have  felt,  his  salvation. 

One  more  consideration,  and  I  have  done.  While 
these  poor  shepherds,  who  entered  into  the  stable  and 
sought  and  found  the  Saviour,  received  the  blessing, 
many  among  the  Bethlehemites,  no  doubt,  passed  and 
repassed  the  stable  door,  but  never  thought  of  entering 
in,  or  of  inquiring  after  him  who  lay  there.  Brethren, 
see  that  it  be  not  thus  with  yourselves  during  the  ensuing 
season.  You  who  have  sufficient  time  at  your  command 
for  many  an  hour  of  frivolous  occupation  during  the 
day,  remember  that  these  doors  will  be  open — that  your 

*  Luke  ii.  20. 


28  LECTURE  I. 

ministers  will  be  at  their  post — that  if  God  bestows  upon 
us  health  and  grace,  the  Saviour  will  be  here  presented, 
in  all  the  important  circumstances  of  his  mortal  history, 
to  the  minds  and  hearts  of  his  people.  You  need  no 
angel  messenger  to  tell  you  where  to  find  him ;  if  you 
pass  unheeding  by,  you  will  find  no  angel  monitor  to 
charge  you  with  indiflference  and  neglect.  And  you, 
my  Christian  brethren,  let  me  entreat,  to  unite  your 
prayers  to  mine,  that  many  poor,  and  blind,  and  igno- 
rant wanderers,  may  be  led,  during  the  course  of 
lectures  which  we  have  this  day  commenced,  to 
receive  the  offers  of  salvation  as  freely  as  they  will  be 
freely  tendered;  to  draw  near  with  a  true  and  lively 
faith  to  the  great  Deliverer  of  their  souls,  and  ultimately 
to  leave  this  house  of  God,  as  the  shepherds  left  the 
stable,  rejoicing  in  the  sight  and  in  the  knowledge  of 
him,  "  whom  truly  to  know  is  everlasting  life ; ■'*  glori- 
fying  and  praising  God,  and  enabled  to  say  from  a 
broken,  a  contrite,  and  believing  heart,  I  have  often* 
times  before  heard  of  thee  "  by  the  hearing  of  the  ear„ 
but  now  mine  eye  seeth  thee."t 

*  Collect  for  St.  Philip  and  St.  James's  Day.  t  Job.  xlii.  5. 


29 


LECTURE    II. 

St.  Luke  ii.  21. 

"  When  eight  days  were  accomplished  for  the  circumcising  of  the 
child,  his  name  was  called  Jesus,  which  was  so  named  of  the 
angel  before  he  was  conceived  in  the  womb." 

We  continue  the  narrative  this  nnorning,  as  recorded 
by  the  same  evangelist,  from  whom  we  derived  the 
account  of  the  shepherds'  visit;  and  we  commence  with 
the  first  act  of  obedience  and  of  suffering  to  which  the 
infant  Saviour  was  summoned — the  rite  of  circumcision. 

It  may,  at  first  sight,  appear  matter  of  astonishment, 
that  the  pure  and  sinless  Jesus  should  be  subjected  to  a 
rite  which  pre-supposed  impurity  and  sin.  It  is  indeed 
obvious,  that  for  one  at  least  of  the  purposes  for  which 
all  the  other  children  of  Abraham  received  this  rite  as 
a  symbol  of  the  renewing  of  a  corrupt  nature,  and  the 
putting  away  the  lusts  of  the  flesh,  it  was  to  our  Lord 
wholly  unnecessary;  for  what  purpose,  then,  did  he,  the 
spotless  Saviour,  subject  himself  to  this  painful,  and,  as 
regarded  his  own  person,  if  we  consider  him  individually 
and  not  federally,  unnecessary  rite  ? 

The  reason,  brethren,  was  doubtless  this.  The  Lord 
Jesus  came  to  fulfil  the  whole  law  of  God,  that  he 
might  work  out  a  perfect  righteousness;  as  he  came 
to  suffer  the  whole  penalty  for  sin,  that  he  might  offer 
"  a  perfect  sacrifice." 

3* 


30  LECTURE  II. 

Now  the  rite  of  circumcision  was  the  initiatory  rite 
of  the  Jewish  religion,  just  as  baptism  is  the  initiatory- 
rite  of  the  Christian.  When,  therefore,  upon  the  eighth 
day  of  his  mortal  life,  the  infant  Saviour  submitted  to 
this  important  rite,  it  was  in  effect  saying,  as  plainly  as 
actions  could  proclaim,  that  he  was  willing  to  be  made 
in  all  things  like  unto  his  brethren — that  he  came  not 
to  destroy  the  law  and  the  prophets,  but  to  fulfil  them. 
And  this,  it  is  evident,  would  be  perfectly  intelligible  to 
the  Jews,  however  it  may  need  explanation  to  us ;  for 
it  was  most  clearly  understood  that,  as  St.  Paul  ex- 
presses it,  every  man  who  was  circumcised  was  "  a 
debtor  to  do  the  whole  law."*  Circumcision,  there- 
fore, was  the  gate  by  which  the  holy  Jesus  entered  the 
temple  of  the  Mosaic  Covenant,  and  having  so  entered, 
he  could  not  leave  the  house,  but  as  a  voluntary  bonds- 
man whose  ear  had  been  bored  to  the  door-post,f  he 
became  bound  to  its  ordinances  for  ever. 

Here  then  was  the  commencement  of  that  active 
obedience,  by  which  the  law  of  God  was  to  be  ho- 
noured in  every  part,  and  the  precepts  of  God  fully 
and  entirely  obeyed,  and  an  everlasting  righteousness 
brought  in  as  a  justifying  righteousness  for  his  re- 
deemed people;  "that  as  by  one  man's  disobedience 
many  w^ere  made  sinners,  so  by  the  obedience  of  one 
should  many  be  made  righteous.^'J 

But  important,  deeply  important,  as  this  considera- 
tion is  to  the  spiritual  life  of  the  Christian,  there  is  yet 
another  deduction  to  be  drawn  from  the  rite  of  circum- 
cision, to  which,  in  this  place  it  may  not  be  unprofitable 
to   allude.     Observe  how  powerful  an   argument  the 

*  Galatians  v.  3.  t  See  Exodus  xxi.  6.  |  Romans  v.  19. 

I 


LECTURE  II.  31 

circumcision  of  infants  offers  for  the  baptism  of  infants. 
Is  not  the  most  frequent  objection  which  we  hear  urged 
against  this  valuable  sacrament,  the  fact  that  the  child 
knows  nothing  of  the  truths  involved  in  it,  or  the  obli- 
gations enforced  by  it ;  and  does  not  the  same  objection 
apply  with  equal  force  against  the  rite  of  circumcision  ? 
Can  we  imagine,  then,  that  the  children  of  the  Jew 
were  to  be  allowed,  as  they  obviously  were,  that  "sign 
of  the  righteousness  which  is  by  faith,"*  and  to  take 
upon  themselves  the  obligations  of  that  covenant  to 
_  which  it  was  initiatory,  and  to  be  partakers  of  its  bless- 
ings and  its  privileges;  and  can  we  suppose  for  a  mo- 
ment that  the  children  of  Christian  parents  were  to  be 
robbed  of  these  comforts  and  advantages?  No,  we 
cannot  but  believe  that  if,  as  the  word  of  God  assures 
us,  Christ  in  all  things  was  to  "have  the  pre-eminence"! 
over  Moses,  then  can  there  be  no  blessing,  no  privilege, 
no  immunity,  granted  under  the  old  dispensation,  which 
is  not  retained,  with  at  least  its  full  endowment  of  Old 
Testament  blessings,  under  the  more  gracious  dispensa- 
tion of  the  New;  ^^else,"  as  the  apostle  emphatically 
declares,  "else,  were  your  children  unclean,  but  now 
are  they  holy,"J  that  is,  else  were  they  debarred  from 
entering  into  covenant  with  God,  but  now  are  they  free 
to  be  admitted.  Else,  as  we  may  fairly  add,  did  the 
pious  Jew  Hve  under  a  happier  and  more  benign  dis- 
pensation than  ourselves — for  he  was  repeatedly  as- 
sured that  the  promises  were  to  him  and  to  his  seed — 
while  we,  if  debarred  from  the  privileges  of  infant 
baptism,  have  no  such  assurance,  but  must  leave  our 
dear  children  to  the  uncovenanted  mercies  of  God. 

*  Romans  iii.  22;  iv.  11.       t  Colossians  i.  18.       t  1  Corinthians  vii.  14. 


#    32  LECTURE  11. 

At  the  time  of  his  circumcision,  our  Lord,  accord- 
ing to  the  Jewish  custom,  received  his  name,  and  "  was 
called  Jesus !  which  was  so  named  of  the  angel  before 
he  was  conceived  in  the  womb."* — *^Thou  shalt  call 
his  name  Jesus,"  said  the  angel  to  our  Lord's  reputed 
father,  **  for  he  shall  save  his  people  from  their  sins."f 
Then  was  that  name  bestowed  upon  the  incarnate  Son 
which  has  now  for  eighteen  centuries  been  the  watch- 
word of  peace,  and  joy,  and  strong  consolation,  to  the 
Church  of  God.  That  name  of  power,  of  which  the 
Holy  Spirit  has  declared  that  God  had  given  him  a 
name  which  is  above  every  name,  that  "  at  the  name 
of  Jesus  every  knee  should  bow  of  things  in  heaven,- 
and  things  in  earth,  and  things  under  the  earth ;  and 
that  every  tongue  should  confess  that  Jesus  Christ  is 
Lord,  to  the  glory  of  God  the  Father."  That  name  of 
mercy,  of  which  the  evangelist  declared,  "  signs,  and 
wonders,  and  healings,  were  done  by  the  name  of  the 
holy  child  Jesus  ;"J  at  the  sound  of  which  the  lame 
walked,  the  lepers  were  cleansed,  the  deaf  heard,  and 
the  very  dead  were  raised.  That  name  of  love,  of 
which  the  church  of  old  declared,  "  Thy  name  is  as 
ointment  poured  forth,  therefore  do  the  virgins  love 
thee."§  All  of  power,  all  of  mercy,  all  of  love,  which 
the  weak,  and  wounded,  and  bleeding  heart  can  need, 
is  treasured  up  for  it  in  that  blessed  name. 

My  brethren,  have  you  experimentally  found  that 
there  is  virtue  in  the  name  of  Jesus?  Have  you  ever 
suffered  from  deep  depression  of  spirit,  when  all  around 
you  was  dark  and  lowering,  and  no  single  ray  of  hope 
from  earthly  objects  came  struggling  through  the  gloom, 

*  Luke  ii.  2L         t  Matthew  i.  21.         |  Acts  iv.  30.        $  Canticles  i.  3 


LECTURE  II.  33 

when  you  have  felt  as  if  all  had  forsaken  you,  and  ^*  no 
man  cared  for  your  soul  ;"*  at  such  an  hour  have  you 
never  experienced  the  matchless  pov^er  and  efficacy  of 
that  name  of  love  ?  O,  there  is  in  those  short  syllables 
a  sound  more  soothing  than  the  fanning  of  a  seraph's 
wing,  more  musical  than  the  melody  of  an  angel's  harp. 
For  that  name  alone  is  able  to  sustain  the  sinking  spirit, 
to  bind  up  the  broken  heart,  and  to  bring  peace  and 
comfort  to  the  despairing  soul.  Nay,  more,  that  name 
can  bring,  what  no  other  name  which  the  lips  of  man 
have  ever  uttered  can  aspire  to  bring,  pardon  and  ac- 
ceptance to  the  most  hardened,  most  rebellious,  most 
God-forgetting  spirit  among  us  all.  He  was  called 
Jesus,  because  he  came  to  save  his  people  from  the 
guilt,  from  the  power,  from  the  consequences  of  their 
sins. 

Has,  then,  that  name  no  charms  for  you  ?  Have  you 
heard  it  often,  and  repeated  it  often,  and  does  it  convey 
no  pleasurable  feeHngs  to  your  heart?  We  do  not 
usually  hear  unmoved  the  name  of  one  we  love ;  the 
quickened  ear  catches  the  sound  amidst  a  thousand 
voices ;  and  of  a  thousand  names  hears  that  and  that 
alone ;  the  throbbing  heart  beats  faster  and  higher  when 
that  name  is  mentioned,  for  it  comes  laden  with  the  re- 
collection of  past  joys,  and  hopes  of  future  happiness. 
So  is  it  to  the  true  children  of  God  with  the  name  of 
Jesus,  their  Saviour,  Redeemer,  Friend ;  it  reminds  them 
of  all  that  God  has  done  for  their  souls ;  of  all  the  as- 
surances of  pardon  and  peace  which  that  blessed  name 
has  sealed  to  them ;  of  those  short  and  transient  mo- 
ments of  close  and  intimate  communion  with  him  who 

*  Psalm  cxlii.  4. 


34  LECTURE  IL 

bears  that  name,  which  they  have  already  reaUzed ;  of 
those  ages,  those  eternal  ages  of  happiness  and  joy, 
which  they  yet  hope  to  spend  in  the  Redeemer's  pre- 
sence, and  amidst  the  endearments  of  the  Redeemer's 
love.  Blessed,  thrice  blessed  is  every  soul  among  you, 
who  can  in  that  holy  name  recognise  one  who  has  saved 
you  from  your  sins,  who  is  the  best-beloved  of  your  soul 
now,  and  who,  when  your  heart  and  your  flesh  fail  you, 
shall  be  the  strength  of  your  heart,  and  your  portion  for 
ever. 

The  next  incident  in  the  infant  history  of  our  Lord, 
to  which  the  evangelist  calls  our  attention,  is  his  "  pre- 
sentation in  the  temple:" — "  They  brought  him  to  Jeru-. 
salem,"  says  St.  Luke,  "  to  present  him  to  the  Lord."* 
This  was  again  an  act  of  obedience  to  the  ceremonial 
ritual  of  the  Jews.  I  need  scarcely  remind  you  that 
the  custom  originated  in  an  express  command  of  God, 
when  he  preserved  the  children  of  Israel,  but  slew  all  the 
first-born  of  Egypt.  At  that  most  remarkable  instance 
of  the  Divine  interference,  God  declared,  "  Sanctify 
unto  me  all  the  first-born,  whatsoever  openeth  the  womb 
among  the  children  of  Israel,  both  of  man  and  beast : 
it  is  mine."f  "  And  all  the  first-born  of  man  among  thy 
children  shalt  thou  redeem."J  In  pursuance  of  this 
command,  the  parents  of  the  infant  Jesus  brought  him, 
when  he  was  forty  days  old,  to  the  temple,  probably  to 
redeem  him  by  offering  in  his  stead  the  sum  of  money, 
five  shekels,  required  by  the  law,  but  certainly  to  "  pre- 
sent him  to  the  Lord."  The  first  act,  then,  which  his 
parents  performed  for  the  infant  Jesus,  was  this, — they 
'presented  him  to   the  Lord,      Many  are  the  Christian 

*  Luke  ii.  22.  t  Exodus,  xiii.  2.  t  Exodus,  xiii.  13. 


LECTURE  II.  35 

parents  whom  I  am  now  addressing:  many  who  delight, 
far  above  all  other  gifts  with  which  the  Lord  has  blessed 
them,  in  the  thought  of  those  young  heirs  of  immortahty 
who  are  so  especially  commended  to  their  regards,  and 
entrusted  to  their  guardianship.     May  I  not,  then,  ven- 
ture to  ask  all  such,  have  you  imitated  the  example  of 
this  holy  pair,  by  presenting  your  little  ones  as  a  free- 
will offering  to  the  Lord  !     How  beautiful  to  the  Chris- 
tian mind  is  the  picture  of  a  mother  receiving  for  the 
first  time  her  babe  into  her  arms,  and  while  pressing  it 
to  her  bosom,  and  raising  a  silent  thanksgiving  to  him 
who  gave  it,  freely  presenting  it  to  the  Lord,  giving 
it  back  again  to  the  Author  of  all  her  mercies,  and 
declaring  from  the  very  ground  of  her  heart,  that,  as 
her  first  and  dearest  petition,  she  asks  for  it  neither 
health,  nor  fortune,  nor  power,  nor  fame,  but  a  portion 
in  the  love  of  God  and  a  place  in  his  kingdom.    I  trust 
there  are  many  among  you  in  all  ranks,  who  have 
realized  these  Christian  feelings,  and  have  already  had 
reason  to  believe,  by  the  opening  indications  of  Divine 
grace  visible  in  the  first  dawnings  of  your  children's 
minds,  that  your  offering  has  been  accepted.     Some  of 
you,  perhaps,  there  are,  w^ho  have  seen  even  more  than 
this,  who  have  lived  to  see  the  Lord,  to  whom  you  pre- 
sented your  offspring,  prepare  by  the  more  than  ordi- 
nary outpourings  of  his  Spirit,  their  young  hearts  for  the 
enjoyment  of  himself,  and  you  have  mourned  over  their 
early  grave,  where  you  should,  perhaps,  rather  have 
exulted  over  their  early  blessedness,  and  have  praised 
God  that  some  of  the  best  and  dearest  have  been  re- 
moved from  the  coming  evil,  and  safely  housed  before 
the  tempest  has  set  in.     And  are  there  not  a  few  who 
in  all  sincerity  and  devotedness  of  heart  have  presented 


36  LECTURE  II. 

your  children  to  the  Lord,  and  yet  are  called  to  exercise 
much  faith  and  patience  while  awaiting  his  decision, 
who  see  no  signs  of  early  grace,  no  evidences  that  he 
has  condescended  to  accept  your  offering.  Christian 
parents,  be  of  good  courage,  continue  to  bear  your 
children  upon  your  heart  before  the  Lord ;  he  will 
not  disdain  a  mother's  offering,  he  will  not  despise  a 
mother's  prayer.  You  may  never  yet  have  had  reason 
to  know  that  your  offering  has  been  accepted ;  but  if 
you  are  conscious  that  it  has  been  sincerely,  and  faith- 
fully^ and  heartily  made,  there  is  every  encouragement 
which  revelation  and  experience  can  supply  to  lead  you 
to  believe,  that  your  Father  will  yet  be  their  Father, 
and  your  God  their  God. 

It  was  while  Joseph  and  Mary  were  in  the  temple, 
presenting  their  first-born  to  the  Lord,  and  making  the 
accustomed  offering  for  the  mother's  purification,  that 
one  of  those  strikingly  touching  incidents,  which  so 
often  adorn  the  gospel  history,  took  place.  An  aged 
man  of  God,  who  had  long  been  waiting  for  the  conso- 
lation of  Israel,  and  whose  footsteps  even  now  lingered, 
upon  the  brink  of  eternity,  entered  the  temple.  He  had 
been  living  for  many  years  in  a  humble  dependence 
upon  an  express  revelation  from  God^  "  that  he  should 
not  see  death,  before  he  had  seen  the  Lord's  Christ."*  ^ 
That  long-expected  day  had  now  arrived ;  and  by  the 
inspiration  of  the  Holy  Ghost  he  was  led  to  enter  the 
house  of  God  at  the  very  hour  when  the  great  prophecy 
of  Malachi,  concerning  "  the  glory"  of  this  "latter 
house"! — "  The  Lord  whom  ye  seek  shall  suddenly 
come  to  his  temple"J — was  fulfilling.     How  inexpressi- 

*Lukeii.  26.  tHaggaiii.  9.  |  Malachi  iii.  1. 


LECTURE  II.  37 

ble  must  have  been  the  feeUngs  of  this  aged  saint,  when 
the  Holy  Ghost  revealed  to  him  his  incarnate  Saviour, 
"  the  Lord's  Christ,''* — in  the  person  of  the  babe  of 
Bethlehem.  If,  like  many  among  his  brethren,  he  had 
been  expecting  a  temporal  kingdom,  and  a  Messiah 
from  among  the  great  ones  of  the  world,  what  would 
have  been  his  disappointment  at  the  sight  of  this  poverty- 
stricken  couple  and  their  helpless  infant !  Yet,  nothing 
doubting,  the  old  man  received  the  child  in  his  arms, 
and  blessing  God  for  a  mercy  of  which  he  felt  himself 
undeserving,  burst  forth  into  that  hymn  of  praise  which 
has  since  been,  in  all  ages,  the  dehght  and  solace  of  the 
Church,  "  Lord,  now  lettest  thou  thy  servant  depart  in 
peace,  for  mine  eyes  have  seen  thy  salvation."f  While 
at  the  same  instant,  Anna,  a  prophetess,  a  widow  of 
fourscore  •  and  four  years,  coming  in,  and  hearing 
Simeon  thus  declaring  by  Divine  revelation  the  dignity 
and  glory  of  the  holy  child  Jesus,  united  her  praises  also 
to  the  God  of  their  salvation,  that  the  prayers  of  Israel 
were  answered,  and  the  long-looked-for  redemption  of 
Israel  was  achieved.      \  ^ 

How  great  an  honour  did  the  Almighty  here  put  upon 
these  aged  saints,  that,  of  all  the  dwellers  in  Jerusalem, 
of  all  the  worshippers  in  that  temple,  they,  and  they 
alone,  should  be  selected  for  this  first  interview  with  the 
Lord  of  the  temple.  There  were  many  wise,  many 
learned,  at  that  time  in  Jerusalem,  some  even  of  those 
who  often  trod  the  courts  of  the  temple,  and  who  had 
well  read  and  understood  the  prophecies  of  the  Messiah; 
for  we  shortly  afterwards  find  that  they  were  able  with 
great  accuracy  to  inform  Herod  where  the  Christ  should 

*  Luke  ii.  26.  t  Luke  ii.  29. 


38  LECTURE  II. 

be  born ;  and  yet  no  one  of  these  was  led  to  the 
temple  upon  that  day  and  hour,  to  behold  the  infant 
Jesus,  and  participate  in  the  joy  of  which  Simeon  and 
Anna  were  partakers !  And  why,  brethren,  speaking 
after  the  fashion  of  men,  why  did  God  select  this  hum- 
ble pair  for  this  high  honour  ?  Surely  it  was  because 
they  were  pre-eminent  among  those  who  were  "  waiting 
for  the  consolation  of  Israel  ;"*  whose  prayers,  and 
thoughts,  and  affections,  were  continually  going  forth  to 
meet  the  coming  Saviour,  who  acted  up  to  the  degree 
of  light  which  God  had  vouchsafed  to  them,  and  prayed 
fervently,  and  sought  diligently,  and  waited  patiently  for 
more.  Therefore  were  they  guided  to  the  temple  ou 
that  auspicious  day,  and  on  that  happy  hour. 

Now  let  us  inquire  what  is  there  similar  to  this, 
in  God's  dealings  at  the  present  day  with  ourselves? 
The  generation  among  whom  our  lot  has  been  cast 
is,  unquestionably,  an  intelligent  generation,  a  wise 
and  understanding  people.  ^^  Many,"  as  the  prophet 
Daniel  foretold,  ''  run  to  and  fro,  and  knowledge  is 
increased  ;"t  men  of  wisdom,  men  of  learning,  men  of 
science  abound ;  but,  alas !  how  often  are  all  their 
thoughts  and  meditations  engaged  upon  subjects  which, 
if  they  do  not  necessarily  exclude  God,  certainly  do  not 
necessarily  lead  to  God ;  who,  if  they,  according  to  the 
false  reasonings  of  a  natural  religion,  profess  to  pay 
some  respect  to  the  God  of  nature,  are  lamentably 
ignorant  of  a  God  of  grace,  of  the  triune  God  of  the 
Christian,  of  him  who  has  said  that  "  all  men  should 
honour  the  Son  even  as  they  honour  the  Father."J 
And  what  is  the  consequence?     The   Holy  Spirit  of 

*  Luke  ii.  25.  t  Daniel  xii.  4.  |  John  v.  23. 


LECTURE  II.  39 

God  passes  by  these  learned  and  these  scientific  men, 
and  delights  in  bringing  to  the  temple  the  man  whose 
heart,  Hke  Simeon's,  overflows  with  love  to  God,  and 
whose  mind  and  thoughts  are  filled  with  desire  after 
his  name ;  the  woman,  who,  hke  Anna,  departs  not 
from  the  service  of  God  night  or  day;  persons  like 
these,  who  in  the  sight  of  men  have  Httle,  perhaps 
nothing,  to  recommend  them,  but  who  possess  that 
which,  in  the  sight  of  God,  is  above  all  price ;  who, 
in  the  quiet,  unobtrusive  duties  of  a  lowly  Christian 
walk  and  conversation  are  daily  waiting  upon  God ; 
and  amidst  the  toils  and  business  of  life,  are  looking 
anxiously  forward  to  the  day  when  the  Lord  Jesus 
shall  appear  unto  their  complete  salvation,  seeking 
more  of  that  fight  which  cometh  down  from  above^ 
and  of  that  peace  which  passeth  all  understanding. 
These,  and  such  as  these,  the  Holy  Ghost  still  leads 
to  his  temple,  at  those  blessed  seasons,  and  those 
favourable  opportunities,  when  the  necessities  of  their 
souls  can  be  the  most  abundantly  suppfied.  Yes,  we 
scruple  not  to  say,  for  we  believe  that  the  experience 
of  some  who  hear  us  will  fully  bear  us  out  in  the  asser- 
tion, that  many  are  the  times  when  you,  whom  we  have 
J  now  described,  have  come  to  the  temple  of  God  with 
^  your  m.inds  anxiously  inquiring  after  some  of  the  great 
)  and  saving  truths  of  his  w^ord,  and  you  have  found  your 
doubts  cleared  up,  your  difficulties  removed,  your  fondest 
I  expectations  more  than  realized.  Or  you  have  come 
rweighed  down  with  the  consciousness  of  sin,  or  op- 
3  pressed  with  sorrow,  or  tried  by  temptations,  and  have 
found  in  the  temple  of  the  Lord,  that  a  word  in  season 
has  been  prepared  for  you,  so  pecufiarly  adapted  to 
your  w^ants,  that  had  you  yourself  selected  the  subject, 


40  LECTURE  IL 

you  could  have  chosen  none  better  calculated  to  bring 
peace  and  consolation  to  your  souls.  Or,  again,  the 
time  has  been,  when  you  were  beginning  to  inquire 
respecting  heavenly  things,  and  were  groping  your  way 
painfully  and  erringly  amidst  much  apprehension  and 
mistake  ;  and  your  feet  have  been  led  by  the  Spirit  of 
God  to  the  temple  of  God,  and  there,  before  you  left 
those  walls,  your  search  has  terminated ;  the  hope  and 
"  consolation  of  Israel,"  even  Christ  the  Lord,  has  been 
revealed  to  you ;  and,  like  the  holy  persons  of  whom 
we  are  speaking,  you  have  seen  what  many  prophets 
and  kings  desired  to  see,  and  have  not  seen.  And, 
brethren,  even  more  than  this  is  prepared  for  you;  the 
same  who  is  engaged  in  leading  you  into  all  truth,  will 
lead  you  into  all  peace  and  all  consolation,  until  he  pre- 
sent you  blameless  before  the  presence  of  him  "  whom 
not  having  seen,  you  love."* 

Finally,  if  you  can  experimentally  testify  to  these 
things,  bless  God  who  has  so  graciously  and  so  bounti- 
fully fulfilled  to  you  his  promise  that  "  they  who  seek 
shall  find."f  And  while  you  rejoice,  as  you  have  reason 
to  do,  and  in  gratitude  are  bound  to  do,  for  what  the 
Lord  has  done  for  your  soul,  keep  in  mind  the  closing 
testimony  which  Simeon  bore  to  the  Saviour  whom  he 
loved,  ^^  Behold,  this  child  is  set  for  the  fall  and  rising 
again  of  many  in  Israel,  and  for  a  sign  which  shall  be 
spoken  against,  that  the  thoughts  of  many  hearts  may 
be  revealed. "J  It  is  as  essential  a  part  of  the  revelation 
of  Jesus  that  he  should  be  ''  set  for  the  fall,"  as  for  "  the 
rising  of  many  in  Israel;"  his  Gospel  has  ever  been,  and 
must  ever  be,  a  "savour  of  death  unto  death,"  as  well  as 
a  "  savour  of  life  unto  life  ;"§  and  he  will  in  all  ages  of 

*  1  Peter  i.  8.      t  Matthew  vii.  7.      X  Luke  ii.  34,  35.      $  2  Corin.  ii.  16. 


LECTURE  II.  41 

the  church,  be  to  many  "a  sign  which  shall  be  spoken 
against."*  Be  not,  then,  discouraged,  if  there  are  those 
who  view  not  the  Lord  Jesus  Christ  as  you  view  him; 
be  not  cast  down,  if  there  be  those  who  even  dare  to 
"  speak  against"!  the  Lord  of  glory.  Simeon  foretold, 
even  while  he  held  that  innocent  babe  in  his  arms,  and 
with  prophetic  eye  foresaw  the  full-grown  man  walking 
in  his  innocency  as  perfect  as  that  spotless  infant,  that 
all, would  not  secure  him  from  the  breath  of  calumny, 
the  tongue  of  slander,  the  language  of  contempt,  and 
mockery,  and  hate ;  and  while  he  announced  the  painful 
truth,  he  as  plainly  divulged  the  reason  for  which  a 
God  of  justice  would  permit  it — "  that  the  thoughts  of 
many  hearts  might  be  revealed."  In  this  our  time  of 
trial,  brethren,  the  tongue  of  the  enemy  and  the  blas- 
phemer must  remain  unbridled,  that  "  the  thoughts  of 
their  hearts  may  be  revealed"  before  men,  and  may  find 
a  passage  upward  to  the  throne  of  God,  and  be  entered 
in  those  books  of  his  remembrance,  out  of  which  we 
shall  be  called  to  an  account  for  every  guilty  w^ord 
which  we  have  spoken.  Be  not,  then,  cast  down,  that 
the  Saviour  whom  you  love  is  still  "  a  sign  which  shall 
be  spoken  against ;"  but  O,  let  the  recollection  of  this 
painful  fact  render  you  unceasingly  watchful  that  no 
part  of  your  own  conduct,  no  tempers,  language,  actions, 
w^ords  of  yours,  shall  justly  give  occasion  to  the  enemy 
to  speak  against  the  Saviour  whose  name  you  bear,  and 
whose  example  you  profess  to  follow ;  lest,  as  regards 
your  enemies,  you  are  instrumental  in  increasing  their 
guilt  and  their  condemnation,  and,  as  regards  your 
Redeemer,  you  compel  him  to  say,  '*  I  was  wounded  in 
the  house  of  my  friends."J 

*  Luke  ii.  34.  t  Numbers  xii.  8.  t  Zechariah  xiii.  6. 

4* 


42 


LECTURE    III. 

St.  Luke  ii.  51. 

*'  And  he  went  down  with  them,  and  came  to  Nazareth,  and  was 
subject  unto  them." 

One  of  the  many  difficulties  which  present  themselves, 
while  endeavouring  to  give  a  connected  view  of  the 
history  of  our  blessed  Lord,  is  to  ascertain  the  order  in 
which  the  different  circumstances  related  by  the  different 
evangeHsts,  took  place.  There  are,  it  is  true,  many 
excellent  harmonies  of  the  gospels,  but  these  vary  fre- 
quently from  each  other,  and  are  not  infallible  even 
when  they  agree ;  so  that  the  careful  inquirer  must  be 
content,  at  the  best,  with  adopting  that  arrangement 
which  appears  the  most  probable,  although  aware  that 
there  will  still  be  many  points  upon  which  the  arguments 
which  have  influenced  his  own  mind  in  the  decision  he 
has  arrived  at,  can  scarcely  be  expected  to  have  equal 
weight  with  those  who  hear  him. 

These  observations  have  arisen  from  considering  at 
what  period  the  visit  of  the  Magi  to  the  infant  Jesus, 
mentioned  by  St.  Matthew,  but  omitted  by  all  the  other 
evangelists,  occurred.  We  are  generally  in  the  habit  of 
considering  it  almost  simultaneous  with  the  visit  of  the 
shepherds ;  and  in  this  opinion  some  of  the  earlier  biblical 
critics  agree ;  but,  upon  the  whole,  there  appears  more 


LECTURE  III.     •  43 

reason  for  inserting  the  incident,  as  we  are  now  doing, 
after  the  return  of  the  parents  of  our  Lord  to  Bethlehem, 
upon  the  presentation  of  the  infant  Jesus  in  the  temple. 

Probably,  therefore,  our  Lord  w^as  about  a  twelve- 
month old  when  the  following  remarkable  mcident  took 
place.  Certain  wise  men,  or  Magi,  the  inhabitants  of 
that  part  of  Arabia  which  borders  upon  Judea,  came 
from  the  east  of  Jerusalem.  They  had  been  directed 
from  their  own  country  by  the  appearance  of  a  star,  in 
all  probability  of  a  meteoric  nature,  which,- it  is  reason- 
able to  conclude^  had  been  connected  in  their  minds,  by 
some  direct  revelation  from  God,  with  the  birth  of  the 
Messiah. 

As  soon  a^  they  entered  Jerusalem,  their  first  inquiry 
was,  "  Where  is  he  that  is  born  King  of  the  Jews  ?  for 
we  have  seen  his  star  in  the  east,  and  are  come  to 
w^orship  him."*  Whatever  might  be  the  manner  in 
which  it  had  pleased  God  to  reveal  this  astonishing  fact 
to  them,  one  thing  therefore  is  certain,  that  they  im- 
plicitly believed  the  revelation ;  for  they  never  thought 
of  asking,  Is  the  King  of  the  Jews  born  I  but,  Where  is 
he  born  ? 

How  ought  such  an  inquiry,  proceeding  from  such  a 
quarter,,  to-  have  put  to  shame  the  inhabitants  of  Jeru- 
salem. That  Gentile  strangers  should  be  inquiring  in 
the  streets  of  the  holy  city  for  him  who  was  born  to  be 
her  King,  while  her  children  possessed  so  little  desire, 
so  little  anxiety  upon  the  subject,  that  not  one  could 
answer  the  important  question  !  After  some  little  time, 
the  zealous  search  established  by  the  strangers  reached 
the  ears  of  the  king,  and  Herod,  even  at  his  advanced 

*  Matthew  ii.  2. 


44  LECTURE  III. 

age,  for  he  was  then  more  than  seventy  years  old,  still 
dreading  a  rival,  took  immediate  alarm  at  the  birth  of 
this  native  prince,  and  assembled  the  chief  priests  and 
scribes,  to  ascertain  from  them  in  what  part  of  his 
dominions  such  an  event  might  be  expected  to  take 
place. 

So  accurate  was  the  language  of  Divine  prophecy 
upon  this  important  point,  that  they  had  no  hesitation  in 
declaring,   ''  In  Bethlehem  of  Judea ;  for  thus  it   was 
written  by  the  prophet.     And  thou  Bethlehem,  in  the 
land  of  Juda,  art  not  the  least  among  the  princes  of 
Juda,  for  out  of  thee  shall  come  a  Governor,  that  shall 
rule  my  people  Israel.^"     All  knew  by  the  wisdom  of 
their  books  where  the  Christ  should  be  born ;  but  none, 
it  appears,  had  prayed,  and  thought,  and  dwelt  upon  the 
blessed  subject; — none  had  been  waiting,  and  looking, 
and  longing  for  the  event,  as  one  in  which  they  were 
deeply  and  individually  interested ;  and  therefore  none, 
like  Simeon  and  Anna,  had  seen  the  infant  Jesus  w^ith 
their  eyes,  and  embraced  him  in  their  arms,  and  pressed 
him  to  their  hearts.    O,  how  Httle  is  there  of  comfort, 
of  spiritual  life,  of  soul-encouraging,  heart-enlightening 
views  of  the  Lord  Jesus,  to  be  found  in  a  mere  book 
knowledge  of  him:  we  may   speak  of  him  with  the 
tongues  of  men,   or  even  angels,    and   understand   all 
mysteries  and  all  knowledge,  but  if  we  have  not  love- 
that  love  to  Christ  w^hich  seeks  him  as  the  hidden  trea- 
sure,  the  pearl  of  great  price,  the  Saviour  of  our  soul— 
w^e  are  nothing.    One  poor  woman,  like  Anna,  who  can 
come  into  the  temple  of  God,  and  there  find  the  Saviour 
to  be  all-sufficient  for  her  necessities,  and  all-precious  to 

*  Matthew  ii.  5,  6. 


LECTURE  III.  45 

her  soul,  is  more,  infinitely  more  blessed,  than  whole 
colleges  of  the  most  learned  doctors  who,  without  such 
feelings,  ever  propounded  the  mysteries  of  science,  or 
the  mazes  of  prophecy,  to  their  wondering  disciples. 
Brethren,  while  you  are  careful  not  to  despise  even  a 
verbal  knowledge  of  the  Scriptures  of  God,  which  has 
its  residence  only  in  the  mind  and  in  the  memory,  re- 
member there  is  something  far  beyond  it;  that  that 
same  word  has  said,  "  With  the  heart  man  believeth 
unto  righteousness;"*  that  all  knowledge  of  religion 
which  does  not  centre  and  settle  there>  and  through  the 
heart  influence  the  life  and  conversation,  however  accu- 
rate or  however  perfect,  can  neither  sanctify  nor  save^ — 
can  neither  enable  us  now  to  delight  ourselves  in  the 
presence  of  the  Lord,  nor  hereafter  in  the  fruition  of  his 
glory. 

The  Magi  having  ascertained  in  what  direction,  they 
should  search  for  the  new-born  King,  took  their  depar- 
ture from  Jerusalem,  that  they  might  without  delay  fulfil 
the  great  object  of  their  journey,  by  paying  their  adora- 
tions to  the  Messiah.  Of  all  that  large  and  populous 
city,  not  a  single  individual  appears  to  have  accom- 
panied them ;  not  one  was  there  in  whose  breast  suffi- 
cient anxiety,  or  even  sufficient  curiosity,  had  been 
aroused  to  induce  him  to  seek  the  Star  of  Bethlehem. 
Yet  was  the  indiflference  of  all  around  them  no  hindrance 
to  these  truly  "  wise  men;"  Gentiles,  though  they  were, 
they  left  the  hol}^  city  alone,  as  they  had  entered  it 
alone ;  and  though  none  of  the  nominal  people  of  the 
Lord  went  with  them,  neither  the  pleasures  nor  the 
business  of  that  city  could  detain   them,   while  their 

*  Romans  x.  10. 


46  LECTURE  III. 

hearts  and  hopes  were  set  upon  him  whose  presence 
they  so  ardently  sought; — an  instance,  surely,  of  no 
common  faith  and  no  common  perseverance.  It  is  easy 
in  religion,  as  in  every  other  pursuit,  to  go  with  the 
crowd,  to  seek  the  Lord  Jesus  Christ  when  and  where 
all  are  seeking  him ;  but  to  come  boldly  out  from  the 
multitude,  to  seek  him  steadfastly,  resolutely,  and  alone, 
when  no  other  members  of  the  society  in  which  we 
move,  of  the  family  in  which  we  live,  are  seeking  him, 
when  none  will  accompany  us  in  our  search ;  this  is  a 
great  and  distinguishable  test  of  a  spirit  of  inquiry  which 
Cometh  down  from  above,  and  which  God  will  most 
fully  and  abundantly  prosper. 

Yes,  brethren,  if  there  be  among  you  but  one  poor, 
blind,  ignorant  sinner,  who  is  anxious  to  arrive  at  the 
knowledge,  the  saving  knowledge  of  the  Lord  Jesus 
Christ,  let  him  take  this  incident  to  himself  for  his  en- 
couragement and  comfort.  Though  all  your  neigh- 
bours, all  your  friends,  all  your  family,  be  in  ignorance 
of  the  Saviour,  and  unable  to  help  you,  or  in  enmity  to 
him,  and  unwilling  to  do  so,  rather  than  you  should  miss 
your  way  to  the  Lord  of  your  salvation,  or  "  your  feet 
should  stumble  upon  the  dark  mountains,"*  God  himself 
will  lead  you  by  a  way  which  you  know  not ;  sometimes 
simply  by  the  secondary  means  which  abound  within 
the  reach  of  all,  sometimes  by  the  more  especial  aids 
and  influences  of  his  Divine  Spirit;  but  whatever  be  the 
method,  and  this  will  vary  according  to  your  need,  and 
according  to  his  unerring  wisdom,  lead  you,  yea  con- 
stantly, surely,  and  at  last  triumphantly,  he  most  un- 
questionably  will,   even   though  it  were  necessary  to 

*  Jeremiah  xiii.  16. 


LECTURE  III.  47 

create  a  new  star  for  your  guidance,  until  he  has 
planted  your  trembling  feet  in  safety  upon  the  Rock  of 
your  salvation. 

Thus  did  Jehovah  now  act  towards  the  wise  men  of 
whom  we  are  speaking.  No  sooner  had  they  left  Jeru- 
salem, than  the  star,  which  had  disappeared  while  they 
were  among  the  habitations  and  haunts  of  men,  the 
supernatural  aid  ceasing  while  natural  aid  was  sujffii- 
cient,  now  re-appeared,  and  "  went  before  them,  until 
it  came  and  stood  over  where  the  young  child  was ;" 
and  "  when  they  saw  the  star" — it  is  the  beautiful 
addition  of  the  evangelist — "  they  rejoiced  with  exceed- 
ing great  joy."*  How  readily  can  we  enter  into  these 
feelings,  how  fully  understand  the  heartfelt  pleasure, 
which  that  safest,  surest  guide,  dropt  as  it  were  from 
the  hand  of  God  himself,  to  be  a  light  to  their  feet  and  a 
lantern  to  their  paths,  must  have  awakened.  Something 
not  wholly  dissimilar  to  this  is  the  feeling  with  which 
the  inquiring  soul,  after  wandering  with  much  of  dark- 
ness, much  of  separation  from  God,  during  the  week, 
hails  with  delight  the  day  which  God  has  sanctified  and 
blessed.  On  that  hallowed  day,  while  waiting  upon  God 
in  his  temple,  and  hearing  of  the  pardoning  love  and 
abounding  mercy  of  the  Saviour — of  all  that  can  be 
told,  alas!  how  little,  of  him  who  is  "the  chiefest  among 
ten  thousand,"!  that  inquiring  soul  is,  as  it  were,  gazing 
upon  the  star  which  leads  to  Jesus.  You,  therefore, 
who  know  experimentally  the  happiness  and  the  blessed- 
ness of  the  feeblest  means  which  bring  you  .nearer  to 
your  Lord,  will  readily  conceive  the  meaning  of  the 
declaration,  "  When  they  saw  the  star  they  rejoiced 
with  exceeding  great  joy." 

*  Matthew  ii.  9,  10.  t  Canticles  v.  10. 


48  LECTURE  III. 

And  now  the  Magi  had  arrived  at  the  long-looked-for 
dwelling,  surprised,  we  may  well  imagine,  that  so  bright 
a  star  should  set  in  so  lowly  a  hemisphere:  and  yet, 
strong  in  faith,  no  sooner  did  they  find  the  young  child, 
than  they  "  fell  down  and  worshipped  him ;  and  when 
they  had  opened  their  treasures,  they  presented  unto 
him  gifts;  gold,  and  frankincense,  and  myrrh,"^ 

All  uninstructed  as  these  Gentile  strangers  were,  how 
well  had  they  learnt  the  character  of  him  whom  now, 
for  the  first  time,  they  approached.  They  began  by  oflfer- 
ing,  as  a  freewill  offering,  them.selves,  and  then  ventured 
to  lay  at  his  feet  their  treasures,  which,  costly  as  they 
were,  were  in  comparison  of  themselves  but  li-ttle  worth. 
Many  have  been  the  fanciful  interpretations  which  have 
been  affixed  to  these  wise  men's  gifts;  the  myrrh — 
because  he  to  whom  they  offered  them  was  a  man,  and 
myrrh  was  used  in  embalming,  and  therefore  well 
marked  mortality.  The  gold — to  testify  that  he  was  a 
king ;  gold  being  a  regal  offering.  The  frankincense — 
to  demonstrate  that  they  acknowledged  him  to  be  a 
Gbd ;  incense  having  been  in  all  Eastern  nations  an 
accompaniment  of  divine  worship.  These,  perhaps, 
are  the  most  plausible  of  the  many  interpretations 
which  have  been  oflered ;  but  the  natural  and  unexcep- 
tional method  of  accounting  for  these  gifts,  is  simply 
that  they  were  the  produce  of  the  country  from  which 
the  wise  men  came ;  and  as  in  the  East,  men  never 
approach  a  superior  without  a  present,  they  marked  the 
sense  of  the  Magi  with  respect  to  the  kingly  pretensions 
of  the  Messiah,  and  were  not  only  permitted,  but  ap- 
pointed by  God,  to  afford  a  suitable  supply  for  the 
necessities  of  the  holy  family. 

*  Matthew  ii.  11. 


LECTURE  III.  49 

Are  there  none  who  hear  me  who  are  half  inchned 
to  envy  the  lot  of  those  who  were  permitted  to  enjoy  so 
high  an  honour,  as  to  bring  an  acceptable  offering  to 
the  infant  Saviour  ?  none  who  are  inwardly  saying  at 
this  moment,  there  is  nothing  which  I  possess  that  I 
should  consider  to  be  too  great,  too  good,  too  rich  to 
offer  to  my  Lord ;  but  I  have  nothing  which  he  would 
not  from  his  soul  abhor,  for  all  is  polluted,  worthless, 
and  insignificant !  "  my  best  is  nothing  worth  ?" 

Brethren,  we  are  permitted,  nay  encouraged,  to  say 
even  to  the  most  sinful  among  you,  you  have  that  to 
offer  which  far  surpasses  the  most  splendid  present  of 
gold,  and  frankincense,  and  myrrh.  You  have  that 
which  the  Saviour  will  certainly  condescend  to  receive, 
for  he  has  condescended  to  ask  for  it,  when  he  said, 
**  My  son,  give  me  thy  heart  ;"*  yea,  he  has  conde- 
scended to  die  for  it,  when  he  *'laid  down  his  life  for 
the  sheep."  Carry  him  this  offering,  bring  him  this  poor, 
polluted  gift,  a  heart  stained  with  sin,  a  broken,  contrite, 
and  yet  a  believing  heart,  and  at  the  moment  you  make 
him  that  worthless  present,  there  will  be  joy  among  the 
angels  of  God,  there  will  be  notes  of  thanksgivings  and 
praise  throughout  the  mansions  of  eternity,  which  all 
the  gold  of  Arabia  could  not  have  produced.  O,  then, 
how  countless  in  the  sight  of  God  must  be  the  value  of 
one  sinner's  soul !  of  one  poor  broken  heart ! 

While  the  wise  men  were  passing  through  Jerusalem, 
Herod  had  desired  that  when  they  had  found  the  new- 
born King  they  should  bring  him  word  again,  that  he 
might  go  and  worship  him  also.  This  it  pleased  the 
Almighty  to  counteract,  by  directing  the  Magi  not  to 

*  Proverbs  xxiii.  26. 
5 


50  LECTURE  III. 

return  to  Herod ;  while,  at  the  same  time,  the  omniscient 
Jehovah,  foreseeing  what  would  be  the  conduct  of  the 
king,  desired  Joseph  to  take  the  young  child  and  his 
mother,  and  to  flee  into  Egypt.  No  sooner  had  the 
holy  family  thus  providentially  removed  into  a  place  of 
safety,  than  the  wrath  of  Herod  manifested  itself  by  the 
destruction  of  all  the  infants  "  from  two  years  old  and 
under,"*  who  were  in  Bethlehem  and  in  all  the  coasts 
thereof. 

To  dwell  upon  this  dreadful  incident  would  carry  us 
too  far  away  from  the  more  immediate  subject  of  our 
history;  it  may  be,  however,  as  well  to  remark,  that 
instead  of  the  fable  of  fourteen  thousand  children  having 
been  thus  destroyed,  which  appears  to  have  been  an 
early  tradition  in  the  Church,  it  is  probable,  from  the 
population  of  Bethlehem  and  the  coasts  thereof,  that 
not  more  than  fifty  could  have  been  thus  inhumanly 
sacrificed.  A  number  fearfully  large,  indeed,  when  we 
consider  the  agonized  parents  and  wretched  families  of 
these  murdered  little  ones ;  and  still  more  so,  when  we 
think  of  the  awful  weight  of  guilt  accumulated  upon  the 
soul  of  the  wretched  Herod,  who  shortly  after  this  deed 
of  blood,  closed  a  fife  of  unusual  depravity  by  a  death 
of  no  common  horror. 

When  this  event  had  taken  place,  the  Almighty  re- 
called the  holy  family  from  Egypt,  and  they  "  dwelt,'' 
says  the  inspired  historian,  "in  a  city  named  Nazareth,"f 
"  And  the  child  grew  and  waxed  strong  in  spirit,  filled 
with  wisdom ;  and  the  grace  of  God  was  upon  him."J 

After  this  period,  the  only  incident  which  has  been 
recorded  during  the  childhood  of  our  Lord,  is,  that  at 

*  Matthew  ii.  16.  t  Matthew  ii.  23.  t  Luke  ii.  40. 


LECTURE  III.  51 

twelve  years  of  age,  when  he  went  up  with  his  parents 
to  Jerusalem  at  the  feast  of  Passover,  he  tarried  behind, 
unknown  to  them,  in  the  holy  city,  after  they  had  left 
it,  upon  their  return  home.  Travelling,  as  men  have 
always  done  in  those  eastern  countries,  in  caravans, 
where  many  families  are  united,  the  parents  of  Jesus 
journeyed  during  a  whole  day  without  discovering  their 
loss;  and  then,  sorrowing  and  disconsolate,  they  retrace 
their  weary  steps  to  Jerusalem.  There,  after  three 
anxious  days  of  soHcitude  and  search,  they  find  the 
holy  child  Jesus,  ''  in  the  temple,  sitting  in  the  midst  of 
the  doctors,  both  hearing  them  and  asking  them  ques- 
tions,"* affording  so  wonderful  a  display  of  his  divine 
knowledge,  that  "  all  who  heard  him,"  even  the  most 
learned  doctors  of  the  Sanhedrim,  "were  astonished  at 
his  understanding  and  answers."f 

Now  for  the  first  time  do  we  hear  his  mother's  voice; 
she  who  had  kept  all  the  former  incidents  which  shed  a 
ray  of  glory  upon  his  infancy,  and  had  "pondered  them" 
prayerfully  and  silently  "  in  her  heart,"J  could  not  re- 
strain the  feeling  of  pain  and  anguish  which  his  tempo- 
rary loss  had  inflicted  upon  a  mother's  heart.  What 
was  it  to  her  that  he  was  exciting  the  astonishment  of 
the  assembled  Sanhedrim — that  he  was  speaking  as 
never  child  before  had  spoken — she  w^ould  far  rather 
that  he  had  been  running  at  her  side  in  all  the  harmless 
glee  of  happy  childhood,  and  gladdening  the  eyes  of 
his  fond  parents,  than  attracting  the  applause  of  the 
wisest  sages  in  the  world.  Yet  how  meekly,  how  ten- 
derly, does  she  address  herself  to  her  supernatural  child, 
as  if  she  felt,  while  asserting  a  parent's  authority,  she 
was  trenching  upon  some  high,  though  undefined  pre- 

*  Luke  ii.  46.  t  Luke  ii.  47.  X  Luke  ii.  19 


52  LECTURE  III. 

rogative, — "  Son,  why  hast  thou  thus  dealt  with  us  ? 
behold,  thy  father  and  I  have  sought  thee  sorrowing. 
And  he  said  unto  them,  How  is  it  that  ye  sought  me  ? 
wist  ye  not  that  I  must  be  about  my  Father's  business?"* 
— words  which,  although  in  after  days  as  clear  as  light 
itself,  were  now  so  dark,  so  unintelligible,  that  the  evan- 
geUst  expressly  adds,  "  They  understood  not  the  saying 
which  he  spake  unto  them."f  They  knew  not  yet  the 
wonderful  relationship  in  which  the  boy  of  twelve  years 
old  stood  to  the  awful  Being  who  inhabiteth  eternity ; 
they  knew  not  the  manner  in  which  the  child  before 
them  was  filled  "  without  measure"  with  his  Spirit  whose 
goings  forth  were  from  everlasting ;  that  his  Father,  to 
whose  business  he  was  now  called,  was  the  Father  of 
the  universe,  the  Father  of  time,  yea,  the  Father  of  eter- 
nity, and  of  heaven  itself;  and  that  he,  that  wonderful 
and  blessed  child,  could  truly  say, "  Before  Abraham 
was  I  am."J  But  though  they  might  not  comprehend 
his  present  words,  well  did  they  understand  and  appre- 
ciate his  after  conduct, — "  He  went  down  with  them, 
and  came  to  Nazareth,  and  was  subject  unto  them." 
How  peculiarly  striking  is  this  subsequent  conduct  of 
our  Lord,  when  viewed  in  connexion  with  his  own 
declaration,  that  he,  "  must  be  about  his  Father's 
business ;"  and  what  a  lesson  does  it  bequeath  to  us ! 
Surely  that  Spirit  who  never  indites  one  line  to  gratify 
curiosity,  one  word  to  satisfy  even  what  we  might 
imagine  a  natural  inquiry,  never  would  have  mentioned 
this  simple  fact,  were  it  not  to  encourage  filial  obedience 
under  the  new  dispensation,  by  the  example  of  our  Lord, 
as  it  had  been  before  encouraged  under  the  old,  by  the 
promise  of  our  God.      "  Honour  thy  father  and  thy 

*  Luke  ii.  48,  49.  t  Luke  ii  50.  t  John  viii.  58. 


LECTURE  III.  53 

mother,  which  is  the  first  commandment  with  promise." 
It  is  painful  at  the  present  day,  to  see  in  all  classes,  how 
often  both  the  command  and  the  example  are  alike  ne- 
glected. Go  into  the  cottage  of  the  poor,  and  there  be- 
hold the  self-willed  children,  unrestrained  even  by  the 
appearance  of  parental  authority,  beyond  the  hasty  blow, 
or  the  harsh,  unkind,  and  unholy  word ;  see  them  soon 
outgrowing  the  momentary  effects  of  such  poor  substi- 
tutes for  a  high  religious  principle,  looking  and  acting 
defiance,  where  there  ought  to  be  only  obedience  and 
submission.  Go  into  the  palace  of  the  rich  and  you 
will  find  no  change,  except  in  the  tinselled  gloss  which 
courtesy  can  throw  even  over  opposition  the  most  deter- 
mined, and  insubordination  the  most  complete.  We 
need  not  scruple  to  affirm,  because  every  day  is  more 
entirely  establishing  the  fact,  that  the  habit  of  disobe- 
dience to  all  constituted  authorities,  which  is  so  widely 
spreading  in  this  country,  and  which  will  at  no  very 
distant  period,  unless  God  of  his  mercy  interfere,  not 
only  loosen  the  bonds  of  society,  but  as  with  an  iron 
hand  break  them  into  ten  thousand  fragments,  has  been 
born,  and  bred,  and  nurtured  within  our  domestic  walls, 
and  at  our  own  firesides.  Yes,  it  is  the  self-willed,  dis- 
obedient child,,  never  from  earliest  infancy  subjected 
upon  principle  to;  a  steady  obedience  to  the  parents' 
word  and  command,  who  becomes  in  after  life  the  vio- 
lent opponent  to  all  the  constituted  authorities  of  man, 
and,  not  unfrequently,  the  rebellious  subject  of  God. 
Think  not  then,  my  younger  brethren,  that  you  are  ad- 
vancing in  reHgious  knowledge,  or  in  spiritual  attain- 
ment, if  you  are  refusing  to  render  honour  where  honour 
is  due,  and  where  God  commands  you  to  pay  it,  even 
to  your  earthly  parents ;  or  if  you  are  unkindly  and  un- 

5#' 


54  LECTURE  III. 

gratefully,  I  might  add  unholily,  throwing  off  your  sub- 
jection to  them.  As  the  ungrateful  man  has  well  been 
said  to  possess  but  one  crime,  for  all  others  are  but  as 
virtues  in  him,  so  the  undutiful  child  possesses  but  one 
sin ;  but  that  one  sin  is  like  the  one  plague  spot  of  an- 
tiquity, which  spread,  and  widened,  and  festered,  and 
destroyed,  until,  from  the  top  of  the  head  to  the  sole  of 
the  foot,  all  was  disease,  corruption,  and  decay. 

And  to  you.  Christian  parents,  I  would  offer  an  affec- 
tionate admonition.  If  the  tide  which  has  now  set  in 
against  the  powers  which  are  ordained  of  God  for  the 
preservation  and  comfort  of  society,  can  be  stemmed, 
I  believe,  however  paradoxical  it  may  appear,  that  it 
must  be  stemmed  in  the  nursery ;  that  it  is  to  be  done 
by  the  early  implantation  of  the  most  decided  habits  of 
obedience  in  the  hearts  of  your  children,  an  obedience 
founded  in  love,  and  regulated  by  filial  fear,  and  con- 
sistent with  the  truest  and  tenderest  affection.  It  is  by 
teaching  them  to  be  subject  to  you,,  as  God's  represen- 
tatives to  them,  that  the  great  principle  of  Christian 
subjection  can  alone  be  implanted,  without  a  return  to 
which,  it  requires  no  prophetic  eye  to  see,  no  prophet's 
voice  to  declare,  that  our  days  as  a  sober-minded,  obe- 
dient. Christian  nation,  are  numbered ;  that  the  most 
valuable  institutions  which  the  world  has  ever  seen,  will 
be  like  the  vine  of  Israel,  trampled  beneath  the  feet  of 
the  w^ild  boar  of  the  forest ;  we  ourselves,  with  suicidal 
hand,  having  torn  up  her  hedges  and  levelled  her  walls, 
and  encouraged  the  marauder  to  come  in. 

The  fact  of  our  Lord's  subjection  to  his  earthly  pa- 
rents, is  the  only  circumstance  which  any  of  the  evan- 
geUsts  have  recorded  from  the  twelfth  to  the  thirtieth 
year  of  the  life  of  Jesus.     We  have,  therefore,  eighteen 


LECTURE  III.  .  55 

years  of  our  Lord's  mortal  sojourn  during  which  not  a 
single  incident  has  been  bequeathed  to  us ! 

How  often  in  reading  sacred  history  do  we  long  for 
more  minute  details  of  the  lives  of  the  holy  men  which 
are  there  presented  to  us;  and,  if  this  be  the  case  with 
regard  to  others,  how  much  more  ardently  do  we  ex- 
perience it  with  respect  to  him  who  is  now  the  subject 
of  our  meditations.  We  cannot  but  feel  that  every  in- 
cident of  the  days  of  his  boyhood,  every  transaction  of 
his  youth,  every  word  and  sentence  of  his  matured  man- 
hood, would  have  been  a  treasure  to  the  Christian,  for 
which  he  would  readily  have  sacrificed  the  brightest 
volumes  of  Roman  oratory,  or  of  Grecian  song.  But 
God's  ways  are  not  our  ways,  nor  his  thoughts  our 
thoughts ;  doubtless  he  has  permitted  all  to  be  handed 
down  to  us  which  the  necessities  of  the  Church  required, 
and  we  must  await  another  day  and  another  place  for 
more.  What  time  has  concealed,  eternity  perhaps  will 
tell ;  but  eternity  itself  will  not  be  long  enough  to  dis- 
close all  the  infinity  of  a  Saviour's  perfections,  and  of 
a  Saviour's  love.  Still,  as  it  is  permitted  to  the  Chris- 
tian to  look  forward  even  now,  amidst  the  trials  and 
troubles  of  earth,  to  that  "  rest  which  remaineth  for  the 
people  of  God,"  it  cannot  surely  be  wrong  to  anticipate 
those  dehghtful  moments  when,  dwelling  in  the  bowers 
of  light,  and  seated  it  maybe  at  the  feet  of  the  com- 
panions of  our  Lord's  earthly  pilgrimage,  we  may  per- 
haps receive  from  their  lips,  or  even  from  the  lips  of 
that  Lord  himself,  many  a  passage  in  his  earthly  his- 
tory, full  of  interest,  and  instruction,  and  delight,  which 
no  pen  has  chronicled,  but  which  shall  rejoice  our  hearts, 
and  swell  our  praises  into  louder  and  louder  anthems  to 
the  glory  of  Him  that  sitteth  upon  the  throne,  and  of 
the  Lamb  for  ever  and  ever.  ^ 


56 


LECTURE    IV. 

St.  Matthew  iv.  3. 

"  And  when  the  tempter  came  to  him,  he  said,  If  thou  be  the  Son  of 
God,  command  that  these  stones  be  made  bread." 

We  mentioned  at  the  close  of  the  last  lecture,  that 
holy  Scripture  observed  a  remarkable  silence  respecting 
eighteen  years  of  the  life  of  our  blessed  Lord.  From 
the  twelfth  to  the  thirtieth  year  no  single  event  is  re- 
corde4,  no  observation  made^  except  that  upon  which 
we  have  already  commented — our  Lord's  subjection  to 
his  earthly  parents. 

It  has  been  a  tradition  from  time  immemorial  in  the 
Church,  that  during  these  eighteen  years  the  death  of 
Joseph,  the  reputed  father  of  our  Lord,  took  place,  and 
that  Jesus  himself  maintained  his  mother  during  a  por- 
tion of  this  time,  by  working  at  the  trade  of  a  carpenter. 
Both  these  circuaistances  are  rendered  extremely  pro- 
bable, from  the  internal  evidence  of  the  gospels ;  the 
fact  of  our  Lord  himself  working  at  his  paternal  trade 
receives  great  countenance  from  the  appellation  applied 
to  him  by  the  unbelievers  in  his  own  country,  recorded 
in  Mark  vi.  3:  "Is  not  this  the  carpenter,  the  son  of 
Mary?"  While  the  probability  of  his  father's  death 
may  be  gathered  from  his  name  not  being  mentioned  or 
alluded  to  in  this  inquiry.  Indeed,  the  certainty  of  his 
decease  during  some  period  of  our  Lord's  life,  seems  to 


LECTURE  IV.  57 

be  established  by  the  fact  that  Jesus,  while  on  the  cross, 
committed  his  mother  to  the  beloved  apostle ;  which, 
had  her  husband  been  still  living,  would  surely  have 
been  an  unnecessary  precaution.  Mentioning  these 
things  merely  as  interesting  probabilities,  without  at- 
tempting to  insist  upon  their  certainty,  we  pass  on  to 
the  "  more  sure  word  of  God,"*  where  all  that  is  re- 
corded is,  to  the  very  letter,  unquestionable  and  true. 

The  first  incident  which  is  there  narrated,  after  what 
is  usually  but  improperly  termed,  our  Lord's  "  disputa- 
tion in  the  temple,"  is  his  baptism ;  the  time  of  which  is 
thus  determined  by  St.  Luke,  "  Jesus  himself  began  to 
be  about  thirty  years  of  age."f  We  shall  quote  the 
narrative  of  this  wonderful  event,  as  it  is  recorded  by 
three  of  the  evangelists,  each  supplying  some  minute 
circumstance  which  the  other  has  omitted. 

"  It  came  to  pass  in  those  days,J  when  all  the  people 
were  baptized,§  that  Jesus  came  from  Nazareth  of 
Galilee,||  to  Jordan,  unto  John,  to  be  baptized  of  him, 
but  John  forbade  him,  saying,  I  have  need  to  be  baptized 
of  thee,  and  comest  thou  to  me?  And  Jesus,  answering, 
said,  Suffer  it  to  be  so  now,  for  thus  it  becometh  us  to 
fulfil  all  righteousness.  Then  he  suffered  him;  and  he 
was  baptized  of  John  in  Jordan."** 

This  was,  in  all  probability,  the  first  time  that  the 
holy  Baptist  had  ever  seen  his  Lord  and  relative,  Jesus. 
For  it  had  pleased  the  providence  of  God  that  John 
should  dwell  in  the  wilderness,  while  our  Lord  abode 
in  the  resorts  of  men ;  that  thus,  in  after  times,  no  col- 
lusion might  even  be  suspected  between  them,  and  that 
the  testimony  of  John  to  the  Messiahship  of  Jesus  might, 

*  2  Peter  i.  19.  t  Luke  iii.  23.  |  Mark  i.  9. 

$  Luke  iii.  2L  II  Mark  i.  9.  **  Matthew  iii.  13. 


58  LECTURE  IV. 

to  his  own  disciples,  be  most  satisfactory  and  conclusive. 
We  find  John's  ignorance  of  our  Lord  expressly  stated 
in  the  first  chapter  of  St.  John's  gospel,  where  the  Bap- 
tist declared,  "  I  knew  him  not ;  but  he  that  sent  me  to 
baptize  with  water,  the  same  said  unto  me.  Upon  whom 
thou  shalt  see  the  Spirit  descending  and  remaining  on 
him,  the  same  is  he  which  baptizeth  with  the  Holy 
Ghost."* 

Most  natural  was  it,  therefore,  for  the  Baptist,  know- 
ing that  he  who  now  ofiered  himself  for  this  holy  rite 
was  one  "  whose  shoe's  latchet  he  was  not  worthy  to 
unloose,"!  that  "he  was  the  Lamb  of  God  which  taketh 
away  the  sins  of  the  world,"J — most  natural  was  it 
for  him  to  feel  that  Jesus  had  no  need  of  such  an  ordi- 
nance as  baptism,  or  that  if  he  had,  no  mortal  man 
was  worthy  to  administer  it.  Therefore,  "  John  forbade 
him  !"§  Observe,  brethren,  in  what  widely  diflferent 
channels  nature  and  grace  are  for  ever  running. 

The  holy  Baptist,  like  the  ardent  and  affectionate 
Peter,  could  agree  to  any  thing  more  readily  than  to 
the  supernatural  humility  and  condescension  of  his 
Lord ;  this,  even  the  humble  Baptist  could  not  under- 
stand. How  utterly  unable  are  the  holiest,  humblest  of 
the  fallen  sons  of  Adam,  fully  to  appreciate,  or  even 
perfectly  to  conceive  the  perfections  of  their  Lord ! 
Alas,  then,  brethren,  at  what  an  infinite  distance  must 
our  imitation  of  his  graces  be,  when  even  our  imagina- 
tion and  conception  of  them  lag  so  far  behind ! 

One  blessed  purpose  will  be  fully  answered  by  the 
history  before  us,  if  by  such  obvious  truths  as  these,  we 
are  led  more  rightly,  though  still  imperfectly,  to  know 

*  John  i.  33.  t  Luke  iii.  16.    John  i.  27. 

t  John  i.  29.  $  Matthew  iii.  14. 


LECTURE  IV.  59 

the  length,  and  depth,  and  breadth,  and  height  of  the 
character  of  Christ,  which  passeth  knowledge ;  for 
every  increasing  ray  of  light  which  is  thrown  upon  it, 
will  tend,  by  God's  grace,  to  humble  us  the  more  deeply 
as  sinners,  and  to  exalt  the  more  highly  our  blessed  and 
adorable  Redeemer. 

In  the  instance  before  us,  our  Lord  at  once  corrected 
the  misapprehension  of  the  Baptist  by  the  single  obser- 
vation, "  Suffer  it  to  be  so  now,  for  thus  it  becometh  us 
to  fulfil  all  righteousness."* 

We  are,  perhaps,  while  reading  the  account  of  our 
Redeemer's  baptism,  very  little,  at  first  sight,  aware  of 
the  pain  and  the  degradation  by  which  this  fulfilment  of 
righteousness  was  in  the  present  instance  accompanied. 
It  is  not  as  if  John's  baptism  had  been  a  rite  acknow^- 
ledged  and  honoured  by  all  the  members  of  the  Jewish 
church ;  very  far  was  this  from  being  the  fact ;  the 
baptism  of  John  was,  although  essentially  of  God,  de- 
spised and  rejected  by  all  those  (a  very  large  and  influ- 
ential body)  who  followed  only  their  own  traditions; 
for  we  are  told  expressly  by  St.  Luke,  "  The  Pharisees 
and  lawyers  rejected  the  counsel  of  God  against  them- 
selves, being  not  baptized  of  him."f  To  form,  there- 
fore, any  adequate  idea  of  this  instance  of  the  humiHty 
of  the  blessed  Jesus,  we  must  behold  him  coming  down 
to  the  banks  of  Jordan,  undistinguished  from  his  fellow- 
men,  following  the  publicans  and  harlots,  who  were 
crowding  to  the  water's  edge,  confessing  their  sins,  and 
desiring  to  be  renewed  unto  repentance.  We  may 
easily  imagine  the  scornful  and  contemptuous  bearing 
of  the  chief  priests  and  elders  who  rejected  John's  bap- 

*  Matthew  iii.  15.  t  Luke  vii.  30. 


eO  LECTURE  IV. 

tism,  although  they  attended,  from  curiosity,  upon  his 
preaching ;  the  insulting  ribaldry  of  the  open  and  pre- 
sumptuous sinner,  while  the  meek  and  lowly  Jesus  was 
approaching  the  water  for  the  purpose  of  partaking  of 
this  despised  ceremony.  At  once  would  he  be  stamped, 
for  this  very  act,  by  all  the  class  of  persons  of  whom 
we  have  been  speaking,  as  some  poor  degraded  sinner, 
who,  like  the  rest,  had  been  deceived  by  the  state- 
ments of  the  Baptist,  and  had  come  down  to  swell  the 
crowd  of  fanatics  and  enthusiasts.  And,  brethren,  do 
you  think  that  these  things  carried  with  them  no  pang 
to  the  heart  of  Christ  1  Do  you  think  that  because  he 
was  removed,  immeasurably  removed,  from  every  taint 
and  capability  of  sin,  he  was  equally  far  removed  from 
the  innocent  infirmities  of  our  nature  ?  No,  be  assured 
that  he  knew  and  felt — how  often  and  how  bitterly, 
during  his  earthly  sojourn,  did  he  know  and  feel  them 
all.  Else  what  means  the  language  of  prophecy,  which 
represents  every  suflfering  of  Jesus  as  aggravated  by 
those  feelings  which  aggravate  our  own.  "  All  they 
that  see  me  laugh  me  to  scorn,  they  shoot  out  the  lip, 
they  shake  the  head  at  me  ;"*  "  shame  hath  covered  my 
face."f  This  is  the  way  in  which  the  Psalmisc,  speak- 
ing in  the  person  of  Christ,  foretels  his  sufferings ;  while 
many  other  instances  will  occur  to  your  own  minds, 
which  will  demonstrate  that  the  feelings  of  our  Lord 
were  as  certainly  wounded  by  the  ^^  despitefulness  of  the 
proud  and  the  scornful  reproof  of  the  wealthy,"J  as  his 
side  in  after  days  was  lacerated  by  the  Roman  spear. 
Bear  these  things  in  mind,  and  you  will  see  that  the 
baptism  of  Jesus  was  not  one  of  the  least  bitter  of  the 

*  Psalm  xxii.  7.  t  Psalm  xliv.  15.  f  Psalm  cxxxiii.  4. 


LECTURE  IV.  61 

ingredients  in  his  most  bitter  cup.  No  !  at  the  very 
moment  of  thus  entering  upon  his  pubHc  Hfe,  he  entered 
upon  its  penalties  and  its  pains.  He  filled  that  cup  on 
the  banks  of  Jordan,  which  he  never  afterwards  laid 
down  until  he  had  drained  its  very  dregs :  he  there 
placed  that  cross  upon  his  shoulders,  which  he  bore, 
and  bore  contentedly,  until  he  planted  it  as  a  tree  of  hfe 
upon  the  summit  of  Mount  Calvary. 

"  And  Jesus,  when  he  was  baptized,  went  up  straight- 
way out  of  the  water,  and  lo,  the  heavens  were  opened 
unto  him,  and  he  saw  the  Spirit  of  God  descending  hke 
a  dove,  and  lighting  upon  him  :  and  lo,  a  voice  from 
heaven,  saying,  This  is  my  beloved  Son,  in  whom  I  am 
well  pleased."* 

Deep  and  grievous  had  been  the  humiliation  of  the 
only-begotten  Son,  and  great  and  glorious  was  the  testi- 
mony of  the  eternal  Father.  These  things  were  so 
with  a  remarkable  uniformity  during  every  stage  of  our 
Redeemer's  life.  Never  did  he  submit  himself  to  more 
than  ordinary  degradation,  that  he  did  not  receive  more 
abundant  honour.  Was  he,  for  instance,  cradled  in  a 
manger,  and  did  not  Eastern  princes,  led  by  a  new- 
made  star,  pay  even  there  their  adoration  to  him  ?  Was 
he,  in  after  days,  so  troubled  in  spirit,  as  to  manifest  the 
timidity  and  weakness  of  our  nature,  in  the  cry,  "Father, 
save  me  from  this  hour  !"f  and  was  it  not  at  that  hour 
that  "  a  voice  from  heaven"  spake  unto  him  ?  Did  he, 
in  the  garden  of  Gethsemane,  show  more  than  common 
apprehension  of  his  dreadful  lot ;  and  was  it  not  in  that 
same  garden  that  angels  comforted  him?  So  was  it 
even  now;  the  baptism  of  Jesus  was  one  of  the  lowest 

*  Matthew  iii.  16.  t  John  xii.  27,  28. 


62  LECTURE  IV. 

points  of  his  humiliation ;  and  the  glory  which  followed 
it,  perhaps  without  exception, "the  most  excellent  glory"* 
of  which  he  was  partaker  while  on  earth.  For  it  was 
then  that  his  heavenly  Father  honoured  the  opening 
ministry  of  the  only  begotten  Son,  by  pouring  down 
upon  him,  without  measure,  the  anointing  of  the  Holy 
Ghost;  and  by  the  glory  of  the  Shechinah  hovering 
over  him,  and  by  the  voice  from  heaven  publicly  ac- 
knowledging him,  demonstrated  before  all  Israel,  that 
the  promise  of  God  made  unto  their  fathers  was  fulfilled, 
and  that  in  the  person  of  the  carpenter  of  Nazareth, 
"  God  had  visited  his  people."f 

Learn  one  lesson  at  least,  brethren,  before  we  leave 
the  consideration  of  this  important  incident.  Are  you 
the  followers  of  the  Lord  Jesus — are  you  his  baptized 
and  professing  people — and  are  you  slaves  to  the  fear 
of  man  ?  Do  you  shrink  from  duties,  plain,  unquestion- 
able duties,  because  your  fellow-men,  the  great,  or  the 
rich,  or  the  noble,  look  with  no  favourable  eye  upon 
them?  Is  this  "the  mind  that  was  in  Christ  Jesus,"J 
when,  that  he  might  "  fulfil  all  righteousness,"  he  mingled 
with  the  crowd  of  common  sinners,  content  to  be  mis- 
taken and  misrepresented,  and  it  might  be  ranked  among 
them?  Away  with  this  false  shame  and  dread  of  human 
censure ;  never  will  you  be  enabled  to  "  follow  the  Lamb 
whithersoever  he  goeth,"§  until  by  God's  grace  you  are 
content  to  endure  obloquy,  reproach,  and  ridicule,  while 
endeavouring  to  "fulfil  all  righteousness"  which  your 
heart  approves;  never  will  you  be  rendered  meet  to 
reign  with  Christ,  until  you  are  well  content  to  suflTer 
with  him. 

*  2  Peter  i.  17.       t  Luke  vii.  16.      t  Philippians  ii.  5.      $  Rev.  xiv.  4. 


LECTURE  IV.  63 

It  is  scarcely  necessary  to  point  out  to  you  the  well- 
known  demonstration  which  the  baptism  of  our  Lord 
affords  of  the  Holy  Trinity;  God  the  Holy  Ghost  made 
manifest  "  in  a  bodily  shape  like  a  dove  ;"=^  God  the  Son 
ascending  from  the  waters  of  Jordan  in  that  body 
which  had  been  prepared  for  him  ;  and  God  the  Father, 
"whom  no  man  hath  seen  or  can  see/'f  manifesting 
himself  by  the  voice  from  heaven ;  the  three  persons 
but  one  God  of  the  Christian  Trinity,  co-equal  and 
co-eternal.  Most  blessed,  glorious,  and  unquestionable 
truth  !  the  most  important  and  all-pervading  truth  of  the 
Bible !  Until  you  receive  it,  Christianity  has  not  even 
effected  an  entrance  into  your  mind.  Until  you  are 
able,  in  a  clear  and  scriptural  manner,  to  appreciate  the 
three  distinct  offices  of  the  three  distinct  persons  in  the 
ever-blessed  Trinity,  Christianity  has  done  but  little  for 
your  soul.  It  then,  and  then  only,  has  its  perfect  work 
within  you,  when  you  are  enabled  to  have  near  access 
to  God  the  Father,  through  the  mediation  of  God  the 
Son,  and  by  the  grace  of  God  the  Holy  Ghost.  When 
you  acknowledge  how  the  three  persons  in  this  glorious 
Godhead  are  engaged  in  the  salvation  of  your  soul,  God 
the  Father  freely  bestowing  it  upon  you,  God  the  Son 
as  freely  purchasing  it  for  you,  and  God  the  Holy  Ghost 
as  freely  applying  it  to  you — each  of  the  persons  of  the 
ever-blessed  Trinity  engaged  in  all  the  different  parts  of 
your  salvation,  and  yet  all  the  persons  engaged  in  each 
— then  do  you  comprehend  as  much  of  this  high  mystery 
as  can  be  learnt  on  earth :  the  remainder  you  shall  know 
hereafter. 

And  now  the  incarnate  Son,  "  being  full  of  the  Holy 

*  Luke  iii.  22.  t  1  Timothy  vi.  16. 


54  LECTURE  IV. 

Ghost,  returned  from  Jordan,"*  spending,  as  it  appears, 
not  even  a  day  with  the  blessed  Baptist,  but  so  intent  to 
^'he  about  his  Father's  business,"f  that  he  retired  at 
once  into  the  wilderness,  under  the  guidance  of  the 
Spirit  by  which  he  was  filled,  to  prepare  himself  by 
prayer,  and  fasting,  and  spiritual  exercises,  for  the  stu- 
pendous work  he  was  commencing.  For  forty  days  did 
our  Lord  endure  a  wonderful  and  supernatural  fast,J 
and  ^*  in  those  days  he  did  eat  nothing  ;"§  while  during 
the  whole  of  the  period  he  was  tempted  of  the  devil  ; 
not,  as  we  most  certainly  know,  by  any  inward  tempta- 
tion, by  any  even  the  remotest  solicitation  to  evil  from 
the  inner  man ;  for  did  he  not  himself  declare,  **  The 
prince  of  this  world  cometh,  and  hath  nothing  in  me,"|| 
and  had  not  the  word  of  God  just  pronounced  that  he 
was  "  full  of  the  Holy  Ghost,"**  so  full  that  no  single 
thought  or  wish  of  evil  could  find  an  entrance  into  that 
pure  and  spotless  mind?  Therefore  do  we  most  cer- 
tainly know  that  there  was  no  ^'lusting  of  the  flesh 
against  the  Spirit,"ff  no  possible  injection  of  any  evil 
feeling  or  desire.  All  that  the  devil  could  do  against 
such  a  heart  as  the  heart  of  Jesus,  was  to  propose 
external  temptations,  to  show  to  the  outward  senses 
what  in  any  other  case  might  have  captivated  the  mind, 
and  eternally  ruined  the  soul  of  the  tempted ;  but  in  the 
case  of  our  Lord  could  gain  not  even  a  momentary 
access.  Every  attempt  of  Satan  to  inject  a  temptation 
there,  must  have  been  (if  it  be  not  a  derogatory  simile) 
Hke  the  attempt  to  thrust  a  lighted  torch  into  the  ex- 
hausted receiver  of  an  air-pump ;  the  moment  of  its 


*  Luke  iv.  L  t  Luke  ii.  49.  t  Mark  i.  13.  §  Luke  iv.  2. 

II  John  xiv.  30.        **  Luke  iv.  L  tt  Galatians  v.  17. 


LECTURE  IV.  65 

entrance  would  necessarily  be  the  moment  of  its  ex- 
tinction. 

When  the  forty  days  and  forty  nights  were  finished, 
our  Lord  "  was  afterward  an  hungered  ;"*  then  com- 
menced the  series  of  temptations  which  two  of  the 
evangelists  have  recorded  for  the  benefit  of  the  church 
and  people  of  God,  and  from  which  we  may  gather  the 
nature  of  those  which  are  not  recorded. 

"  And  when  the  tempter  came  to  him,  he  said,  If 
thou  be  the  Son  of  God,  command  that  these  stones  be 
made  bread." 

It  seems  extremely  probable  that  Satan  was  not,  at 
the  time  of  making  the  proposition  before  us,  aware  of 
the  real  dignity  and  divinity  of  our  Lord.  We  do  not 
know  to  what  extent  the  power  and  the  sagacity  of  that 
evil  spirit  extend,  but  we  can  deduce  from  Scripture 
that  he  is  neither  omniscient  nor  omnipresent,  although 
he  is  able,  probably  from  the  incalculable  number  of  his 
agents,  to  imitate  both  these  attributes  of  Deity  in  such 
a  manner,  that  man  cannot  detect  the  counterfeit. 

Satan,  then,  had  certainly  either  himself^  or  through 
some  of  his  attendant  spirits,  heard  the  miraculous 
attestation  to  the  Sonship  of  the  Messiah  vouchsafed 
from  heaven  at  his  baptism ;  and  he  now  approached 
him  for  the  purpose  of  ascertaining  his  identity^  and 
sifting  his  pretensions,  as  well  as,  if  possible,  to  lead 
him  into  sin,  and  thus  ruin  the  scheme  of  man's  re- 
demption. For  had  the  second  Adam  once  sinned,  he 
could  not  have  repaired  the  ruin  of  the  first,  because  he 
could  not  have  oflfered  a  perfect  obedience  and  an  un- 
blemished sacrifice.      Satan  begins  by  grounding  the 

*  Matthew  iv.  2. 

6* 


66  LECTURE  IV. 

temptation  entirely  upon  the  declaration  of  the  heavenly 
voice,  "  This  is  my  beloved  Son ;"  saying,  "  If  thou  be 
the  Son  of  God,  command  this  stone  that  it  be  made 
bread."  "  And  Jesus  answered  him,  saying,  It  is 
w^ritten  that  man  shall  not  live  by  bread  alone,  but  by 
every  word  that  proceedeth  out  of  the  mouth  of  God."* 
How  remarkable  an  answer  to  flow  from  the  lips  of 
Jesus  himself,  the  fountain  of  all  wisdom  and  all  know- 
ledge,— an  answer  from  the  written  word  of  God.  Had, 
then,  our  Lord  no  reply  to  the  word  of  the  tempter, 
which  could  be  drawn  from  the  infinite  treasury  of  the 
eternal  mind — no  resources  wdthin  himself,  from  which 
to  baffle  and  to  overthrow  the  evil  one?  Yes,  brethren, 
but  then,  whence  would  have  been  the  example  and  the 
comfort  to  be  derived  by  us,  when  we  are  called  to  con- 
flict with  this  great  enemy  ?  Should  we  not  have  said, 
"  The  Saviour  resisted  Satan  successfully,  because  he 
drew  from  the  resources  of  his  own  infinite  wisdom, 
but  where  shall  I  seek  a  weapon  against  such  a  foe  ?" 
How  encouraging,  then,  that  we  can  answer,  "  From 
the  same  armoury  in  which  your  Lord  sought  and  ; 
found  one;  from  the  written  word  of  God!"  There  is  j 
no  temptation  which  can  assail  you,  that  may  not,  I 
God's  grace  assisting  you,  be  met  and  vanquished  by  i 
"  the  sword  of  the  spirit,  which  is  the  word  of  God."t 
The  feeblest  Christian  among  you,  with  that  word  in 
his  hand  and  in  his  heart,  is  invincible. 

The  text  which  our  Lord  here  quotes  is  from  the 
eighth  chapter  of  Deuteronomy,  and  was  addressed 
by  Moses  to  the  Israelites,  when  reminding  them  that 
though  God  had  suffered  them  to  hunger,  he  had  fed 

*  Luke  iv.  4 ;  Matthew  iv.  4.  t  Ephesians  vi.  17. 


LECTURE  IV.  67 

them  miraculously  "with  manna,  to  show  that  he  had 
other  methods  of  sustaining  man  than  by  bread  alone. 
Our  Lord's  intention  in  quoting  it  seems  to  have  been, 
to  have  put  a  firm  and  decisive  negative  upon  the 
devil's  proposition.  Satan  says,  "  You  are  an  hun- 
gered, here  are  stones,  w^hich,  if  you  are  the  Son  of 
God,  you  can  transform  into  bread ;  demonstrate  your 
right  to  the  title,  therefore,  by  your  acquiescence."  Our 
Lord's  reply  infers,  My  Father  of  old  sustained  six 
hundred  thousand  persons  for  forty  years  without  a 
single  loaf  of  bread;  I  have  been  sustained  for  forty 
days  without  it ;  I  shall  still  rest  as  Mediator  upon  my 
Father's  love,  and  upon  my  Father's  power.  Thus  did 
he,  who  w^as  shortly  about  to  turn  water  into  v^ine,  re- 
fuse at  Satan's  bidding  to  turn  stones  into  bread  !  thus 
did  he,  who,  in  after  times,  to  supply  the  exigencies  of 
the  multitude  who  had  fasted  three  days,  create  bread 
for  five  thousand  people,  refuse,  after  fasting  forty  days 
himself,  to  create  a  single  loaf  to  satisfy  the  tempter, 
or  to  supply  his  own  pressing  necessity.  How  blessed 
an  example  of  the*  infinite  forbearance  and  self-denial, 
the  meekness  and  wdsdom*,  of  him  of  whom  we  speak. 
He  brings  no  raihng  accusation  against  the  destroyer ; 
he  does  not  even  vindicate  his  own  questioned  authority ; 
but  committeth  himself  to  him  who  judgeth  righteously, 
knowing  that  "God  will  provide."^  My  brethren,  there 
is  not  a  more  frequent  or  a  more  successful  temptation 
by  which  the  spirit  of  evil  endeavours  to  destroy  your 
souls,  than  by  tempting  you,  as  he  tempted  the  Re- 
deemer, first  to  distrust  God's  providential  regard  for 
you,  and  then  to  supply  improperly  your  own  neces- 

*  Genesis  xxii.  8. 


68  LECTURE  IV. 

sities.  When,  for  instance,  your  worldly  calling  is  un- 
successful, when  it  appears  to  the  eye  of  sense  as  if 
your  heavenly  Father,  instead  of  bread,  was  giving  you  a 
stone ;  withholding  the  needful  supplies  from  yourself  and 
family;  then  it  is  that  Satan  plies  the  heart  most  strongly 
with  temptations  such  as  these.  "  Turn  your  stones 
into  bread ;"  be  not  over-scrupulous  as  to  the  means, 
where  the  end  is  so  obviously  necessary  and  unexcep- 
tionable. You  must  be  fed ;  a  trifling  act  of  dishonesty, 
a  mere  overcharge,  a  little  overreaching,  or  equivoca- 
tion, a  short  measure,  an  unjust  balance,  or  even  a  little 
i  Sunday  trafficking,  will  do  all  that  is  needful;  and 
^  surely,  if  you  are  a  child  of  God,  your  heavenly  Father 
will  not  be  offended  at  such  a  trifling  act  of  disobe- 
dience for  so  pressing  a  necessity.     At  seasons  such  as 

I         these,  brethren,  remember  the  answer  of  your  Lord, 

1^  ''  Man  shall  not  live  by  bread  alone,  but  by  every  word 
that  proceedeth  out  of  the  mouth  of  God."  Bread 
alone,  without  God's  blessing,  cannot  nourish  you,  while 
with  God's  blessing,  the  want  even  of  bread  itself  cannot 
starve  you.  "  God  will  provide  ;"*•  if  "  he  feedeth  the 
young  ravens  which  call  upon  him,"f  "  shall  he  not 
much  more  feed  you,  O,  ye  of  little  faith."J  Yes,  truly, 
even  in  regard  to  temporal  things,  you  "  shall  want  no 

r  -^  ^  manner  of  thing  that  is  good,"§  for  so  has  his  immutable 
t*a  promise  declared,  and  so  will  his  parental  love  abun- 
^  dantly  fulfil.     If  you  seek  first  the  kingdom  of  God  and 

'^  ^  his  righteousness,  his  word  is  pledged  to  you  that  "your 

^        bread  shall  be  given  you,  and  that  your  water  shall  be 

I  ^    sure."|| 

I  And  as  in  temporal,  so  in  things  spiritual  and  eternal. 

*  Genesis  xxii.  8.     t  Psalm  cxlvii.  9.     }  Matthew  vi.  30 ;  Luke  xii.  28. 
$  Psalm  xxxiv.  10.    H  Isaiah  xxxiii.  16. 


LECTURE  IV.  69 

Is  your  mind  enfeebled  by  anxiety,  or  your  body  weak- 
ened by  disease,  then  is  it  that  your  spiritual  enemy 
urges  the  most  distressing  doubts  of  the  love  of  your 
heavenly  Father  to  you,  or  of  your  relationship  to  him. 
These  are  then  often  his  suggestions, — If  thou  wert  a 
child  of  God,  would  it  be  thus  with  thee  ?  would  there 
be  such  coldness  of  affection,  such  wandering  thoughts, 
such  poor,  and  rare,  and  transitory  glimpses,  of  a 
Father's  love  ]  If  thou  be  a  son  of  God,  cast  off  this 
sadness,  remove  this  spiritual  famine  of  the  soul,  esta- 
blish your  right  to  the  blessed  title,  and  act  for  your- 
self. Precisely  the  same  rebellious  suggestions  which 
he  offered  to  our  Lord, — Help  yourself,  since  your 
Father  refuses  to  help  you.  In  hours  like  these,  (and 
where  is  the  true  child  of  God  who  has  never  known 
them?)  take  refuge  in  the  written  word,  lie  down  in 
peace  on  many  a  blessed  promise ;  reply  to  the  tempter, 
that  though  God  withhold  for  a  time  the  spiritual  bread 
which  strengthens  and  the  wine  which  cheers,  "  man 
does  not  live  by  bread  alone,  but  by  every  word  which 
proceedeth  out  of  the  mouth  of  God,"*  and  that  you 
have  enough,  and  more  than  enough,  in  that  blessed 
word  to  subsist  upon,  until  God  shall  again  comfort  you 
with  the  light  of  his  countenance  and  the  fulness  of  his 
blessing.  Trust  as  simply  and  entirely  to  God,  during 
the  famine  of  the  soul,  as  your  blessed  Redeemer  did  in 
the  famine  of  the  body ;  and  in  the  darkest  hours  and 
most  trying  deprivations,  say  of  spiritual  things  as  the 
prophet  Habakkuk  said  of  temporal  things,  "  Though 
the  fig  tree  shall  not  blossom,  neither  shall  fruit  be  in 
the  vines,  the  labour  of  the  olive  shall  fail,  and  the  field 

*  Deuteronomy  viii.  3. 


70  LECTURE  IV. 

shall  yield  no  meat,  the  flock  shall  be  cut  off*  from  the 
fold,  and  there  shall  be  no  herd  in  the  stalls ;  yet  I  will 
rejoice  in  the  Lord,  and  joy  in  the  God  of  my  sal- 
vation."^ 

The  powers  of  darkness  cannot  make  head  against 
feelings  such  as  these;  they  are  not  walls  of  untempered 
mortar,  but  impregnable  ramparts  thrown  up  by  the 
Spirit  of  God  himself;  and  though  Satan  with  all  his 
hosts  may  sit  down  before  the  fortress,  yet  so  resisted, 
he  shall  flee  from  it,  and  in  the  end  you  shall  be  more 
than  conquerors,  through  him  that  loveth  you. 

t  Habakkuk  iii.  17. 


71 


LECTURE     V. 

St.  Matthew  iv.  8,  9. 

**  Again  the  devil  taketh  him  up  into  an  exceeding  high  mountain, 
and  showeth  him  all  the  kingdoms  of  the  world,  and  the  glory 
of  them,  and  saith  unto  him.  All  these  things  will  I  give  thee, 
if  thou  wilt  fall  down  and  worship  me." 

Ipf  the  last  lecture  we  reviewed  the  first  of  the  three 
temptations  to  which  our  blessed  Lord  was  subjected 
at  the  close  of  his  miraculous  fast  in  the  wilderness. 
We  left  the  history  at  that  point  where,  by  quoting  a 
passage  from  the  written  word  of  God,  the  Saviour  had 
silenced  the  tempter.  Satan,  however,  determining  not 
to  be  thus  easily  foiled,  resolved  upon  making  another 
effort.  For  this  purpose,  he  carries  our  Lord  out  of  the 
wilderness,  and  "  taketh  him  up  into  the  holy  city,  and 
setteth  him  on  a  pinnacle  of  the  temple."*  Satan  had 
seen  in  the  first  temptation,  that  the  dependence  of 
Jesus  upon  God  was  unlimited ;  that  even  at  the  risk  of 
starving,  he  had  refused  to  change  stones  into  bread, 
so  entirely  confident  was  he  that  his  heavenly  Father 
possessed  both  the  power  and  the  will  to  supply  him. 
Imagining  that  now  he  had  discovered  the  weak  point 
of  the  Messiah's  character — that  he  possessed  more 
love  than  prudence,  more  zeal  than  wisdom,  more 
ardour  than  discretion-— Satan  arranges  his  new  temp- 

*  Matthew  iv.  5. 


72  LECTURE  V. 

tation  accordingly;  and  having  placed  him  upon  this 
high  and  dizzy  elevationj  the  extremest  point  of  the 
temple,  "  he  saith  unto  him,  If  thou  be  the  Son  of  God, 
cast  thyself  down,  for  it  is  written,  He  shall  give  his 
angels  charge  over  thee  to  keep  thee;"^  he  does  not 
add,  as  the  Psalmist  from  whom  he  quotes  the  verse 
has  added,  "  to  keep  thee  in  all  thy  ways"f — all  the 
ways  which  God  had  appointed  him  to  walk  in — for 
this  did  not  suit  the  devil's  purpose ;  he,  therefore, 
misquotes  the  passage  as  if  it  were  a  general  promise 
of  safety  in  all  ways,  whether  ways  of  duty,  or  ways 
of  folly  and  of  sin ;  and  "  in  their  hands  they  shall  bear 
thee  up,  lest  at  any  time  thou  dash  thy  foot  against  a 
stone."J  As  if  he  had  said.  You  were  wilhng  to  trust 
God  for  your  food,  although  he  must  have  worked  a 
miracle  to  supply  that  food;  now  show  that  you  can 
trust  Him  equally  for  your  safety ;  throw  yourself  > 
boldly  over  into  the  courts  of  the  temple,  and  there, 
amidst  its  thousand  worshippers,  proclaim  by  this  act 
at  once  the  strength  of  your  faith,  the  completeness  of 
your  dependence,  and  the  reality  of  your  Sonship ;  thus 
tempting  our  Lord,  as  it  were,  by  the  very  excess  of 
that  Christian  grace  which  he  had  before  so  beautifully 
exhibited.  Observe,  then,  the  consummate  wisdom  and 
holy  meekness  of  our  Lord's  reply, — "Jesus  answering, 
said  unto  him.  It  is  written  again,  Thou  shalt  not  tempt 
the  Lord  thy  God."§ 

He  who,  as  we  have  seen,  could  trust  God  with  all 
the  confidence  with  which  a  child  can  trust  the  most 
affectionate  father  while  in  the  plain  and  obvious  path 
of  duty,  and  therefore  would  not  help  himself  super- 

*  Matthew  iv.  6.     t  Psalm  xci,  11.     t  Psalm  xci.  12.     $  Matthew  iv.  7. 


LECTURE  V.  73 

naturally  even  to  a  loaf  of  bread,  but  left  it  to  God  to 
help  him,  now  would  not,  for  the  sake  of  appearing 
more  abundantly  to  trust  him,  incur  danger  where  no 
duty  called;  and  therefore  refused  to  lift  a  foot  from 
off  that  pinnacle  at  Satan's  bidding.  How  valuable  a 
lesson  to  the  Christian  !  You  cannot  trust  God  too 
simply  or  too  exclusively,  or  too  largely,  when  in  the 
assured  path  of  Christian  duty.  If  the  ocean  itself 
lay  before  you,  you  might  boldly  advance;  for  God 
would  sooner  divide  the  sea  for  you,  as  he  did  for 
Israel,  or  harden  it  into  a  solid  pavement  as  he  did  for 
Peter,  than  that  it  should  impede  your  progress  to  the 
promised  land,  or  hinder  you  from  going  to  Jesus.  But, 
if  it  lie  not  in  the  path  of  duty,  expect  no  miracle,  look 
for  no  help  from  GoS ;  that  same  sea  would  be  to  you, 
if  you  dared  to  enter  it,  as  it  was  to  the  Egyptians,  a 
destroyer  and  a  grave. 

Mark  well,  my  brethren,  the  difference  thus  exhibited 
between  faith  and  presumption.  To  expect  the  largest 
degrees  of  help  from  God  when  plainly  following  a 
direct  command,  is  only  a  justifiable  exercise  of  faith  ; 
to  expect  even  the  smallest  when  contrarily  engaged, 
is  an  unwarrantable  act  of  presumption.  Bearing  this 
distinction  in  mind,  how  obviously  does  it  mark  the 
separation  between  the  enthusiast  and  the  sober-minded 
child  of  God.  An  enthusiast  would  have  been  delighted 
with  such  an  opportunity  of  evincing  his  unbounded  de- 
pendence upon  God ;  and  had  Satan  presented  him  with 
the  temptation  with  which  he  tried  our  Lord,  would 
have  sprung  from  the  pinnacle,  and  have  been  dashed 
to  pieces.  The  wise  and  sober-minded  child  of  God 
would  have  seen  that  the  call  of  Satan  was  not  a  call  of 
duty — that  the  promise  of  protection,  misquoted  by  the 

7 


74  LECTURE  V. 

devil,  contemplated  no  such  acts  as  these,  and  offered 
no  protection  for  them;  and  would,  therefore,  as  his 
divine  Master  did,  have  descended  by  the  stairs,  and 
have  been  safe.  It  is  at  the  present  time,  brethren, 
especially  desirable  to  attend  to  these  distinctions ;  for 
while  the  people  of  the  world  are  disposed  to  treat  all 
simple  child-hke  faith  in  God,  as  mere  presumption,  a 
large  party  in  the  church  are  equally  disposed  to  mis- 
take the  wildest  flights  of  presumption,  only  for  higher 
degrees  of  acceptable  faith;  forgetting  that  true  and 
scriptural  faith  can  never  travel  beyond  the  record  of 
God's  promises,  and  that  the  moment  faith  terminates 
presumption  begins. 

We  cannot  leave  this  second  temptation  of  our  Lord, 
without  endeavouring  to  derive  from  it  a  lesson  of  en- 
couragement, as  well  as  of  instruction. 

Take  comfort  then,  brethren,  from  the  assurance 
which  it  oflfers,  that  the  power  of  Satan  is  limited,  far 
more  limited  than  many  at  the  present  day  are  apt  to 
imagine.  Can  we  suppose  that  if  Satan  had  possessed 
the  power  to  have  compelled  our  Lord  to  cast  himself 
headlong  from  the  pinnacle,  that  he  would  have  been 
content  merely  to  have  tempted  him  to  do  so?  Assuredly 
not ;  nor  was  the  inability  of  the  tempter  to  be  more 
than  a  tempter,  Hmited  to  his  attacks  upon  bur  Lord; 
for  all  scripture  declares  that  his  power  is  equally  limited 
to  every  human  being  whose  faith  hath  made  him  the 
child  of  God ;  he  cannot  compel  the  weakest  follower 
of  Jesus  into  the  smallest  sin.  He  may  entice  you, 
beguile  you,  delude  you,  but  compel  he  cannot.  He 
must  have  the  consent  of  your  own  will,  the  aid  of  your 
own  inclination,  before  he  can  possibly  succeed.  He 
may,  indeed,  have  power  to  place  you,  without  any 


LECTURE  V.  75 

fault  or  crime  of  yours,  as  he  placed  Joseph  of  old,  upon 
the  very  brink  of  sin,  upon  the  extremest  verge  of  the 
precipice  of  temptation ;  but  there  he  has  reached  the 
length  of  his  chain,  and  can  advance  no  farther;  there, 
even  on  the  topmost  pinnacle  of  danger,  one  fervent 
heartfelt  cry  to  God,  "Lord  help  me"* — one  faithful 
appeal  to  the  written  word,  "  How  can  I  do  this  great 
wickedness  and  sin  against  God  l^f — one  look  to  him 
for  succour,  who  was  himself  tempted,  that  he  might  be 
able  to  succour  them  that  are  tempted,  "looking  unto 
Jesus,  the  author  and  finisher  of  our  faith," J  and  you 
are  safe. 

Satan,  however,  had  not  yet  finished  his  infatuated 
enterprise.  Silenced,  as  he  was  the  second  time,  by  the 
unanswerable  appeal  of  our  Lord  to  the  word  of  God, 
he  had  yet  one  arrow  remaining  in  his  quiver,  the 
strongest,  fleetest,  and  most  deadly  of  them  all.  He 
had  tried  the  Saviour,  in  the  hope  of  finding  some  de- 
fect in  his  love  to  God,  some  flaw  in  his  dependence 
upon  his  care,  but  all  in  vain.  He  had  tried  him  again, 
in  the  hope,  that  as  he  had  found  an  infinity  of  depen- 
dence, he  might  at  least  discover  one  grain  of  presump- 
tion, but  still  in  vain.  "  The  prince  of  this  world  came, 
but  had  nothing  in  Jesus."§  The  second  Adam  stood, 
where  the  first  had  fallen,  and  all  the  wiles  of  the 
deceiver  were  in  vain.  Satan,  however,  although  con- 
quered, was  still  unwearied,  and  returns  again  to  the 
charge,  but  now  bringing  with  him  a  temptation  which, 
since  time  began,  has  seldom  failed ;  the  world's  pomp, 
the  world's  luxuries,  the  world's  glories.  "  Again,"  say 
the  inspired  historians,  "  the  devil  taketh  him  up  into  an 
exceeding   high   mountain,   and  showeth   him   all   the 

*  Matt.  XV.  25.        t  Gen.  xxxix.  9.        |  Heb.  xii.  2.         $  John  xiv.  30. 


76  LECTURE  V. 

kingdoms  of  the  world  and  the  glory  of  thenn  in  a  mo- 
ment of  time."  Spreading  before  the  eyes  of  our  Lord, 
as  it  were  upon  a  map,  one  vast  and  splendid  picture, 
not  only  of  all  the  empires  of  the  globe,  but  of  all  their 
glories;  all  of  nature's  beauty  and  of  art's  magnifi- 
cence ;  all  of  pomp,  and  luxury,  and  splendour,  which 
the  eye  of  man  has  ever  seen,  or  the  imagination  of 
man  conceived,  were  crowded  into  that  stupendous 
vision. 

The  arch  deceiver,  the  master  painter  of  sensuality, 
he  who  so  well  knows  how  to  paint  a  carnal  picture  for 
a  carnal  heart,  no  doubt  portrayed  the  perishable  joys 
of  earth  in  their  most  glowing  colours,  with  all  the 
bright  but  transitory  hues  which  sparkle  over  them ; 
while  he  as  carefully  drew  a  thick,  and,  to  the  eye  of 
man,  impenetrable  veil  across  the  misery  and  the  wretch- 
edness, the  heartburnings  and  the  jealousies,  the  disap- 
pointments and  the  treacheries,  which  lie  beneath. 

To  the  view  of  sense,  and  to  the  worldly  apprehen- 
sion, it  must  have  been  a  gorgeous  vision,  but  to  the  eye 
of  Jesus,  of  him  whose  world  the  globe  on  which  we 
dwell  most  surely  is,  who  had  beheld  it  in  its  days  of 
innocency,  when  no  cries  of  sin  were  rising  from  the 
thousand  altars  of  the  everlasting  hills,  and  no  tears;  of 
suffering  were  mingling  with  its  eternal  oceans,  surely 
the  whitened  charnel-house,  the  painted  sepulchre,  could 
not  have  been  a  less  enticing  or  a  more  repulsive  object. 
Little  could  the  tempter  have  conceived  the  feelings 
which  were  kindling  in  that  pure  and  spotless  breast, 
while  he  was  dwelHng,  as  he  doubtless  did,  upon  all  the 
value  and  the  magnificence  of  the  bribe  which  he  was 
proffering :  "  All  these  things  will  I  give  thee,*  all  this 

*  Matthew  iv.  9. 


LECTURE  V.  77 

power  will  I  give  thee  and  the  glory  of  them;  for 
that  is  delivered  unto  me,  and  to  whomsoever  I  will,  I 
give  it."* 

Base  and  miserable  deceiver!  a  liar,  and  as  Jesus 
himself  denominated  him,  "  the  father  of  lies,"f  With 
a  lie  he  had  ruined  the  first  Adam,  "  Ye  shall  not  surely 
die  ;"J  and  with  the  same  barefaced  departure  from 
truth,  did  he  now  attempt  to  ruin  the  second.  Satan's 
world!  No,  before  time  began,  that  world  had  been 
made  over  in  an  everlasting  covenant  never  to  be  for- 
gotten, to  the  incarnate  Son ;  '^  Thou  shalt  have  the 
heathen  for  thine  inheritance,  and  the  uttermost  parts  of 
the  earth  for  thy  possession."§  Fallen,  degraded  though 
it  be,  there  is  but  one  dark  corner  of  it  which  can  with 
truth  be  called  the  world  of  Satan,  and  that — the  im- 
penitent sinner's  heart;  there,  indeed,  he  dwells,  and 
revels,  and  commands,  but  even  there,  in  that  his  only 
fortress,  blessed  be  God,  a  stronger  than  he  is  often 
present,  who  binds  the  strong  man,  and  casts  him  forth, 
and  takes  possession  in  the  name  of  the  Most  High ; 
and  when  the  enemy  attempts  to  return  like  a  flood,  lifts 
up  a  standard  against  him.  All  else  upon  the  wide 
world's  surface,  though  "  cursed  for  man's  sake,"||  has 
ever  been,  and  ever  shall  be,  the  purchased  possession 
of  the  Messiah  of  God ;  subject,  indeed,  for  a  time,  to 
the  prevalency  of  sin,  and  vanity,  and  sorrow,  but  de- 
scribed in  a  strong  metaphor  of  the  apostle,  as  groaning 
and  travaiUng  in  pain  to  be  delivered  from  the  bondage 
of  corruption,  and  panting  to  be  a  participator  in  the 
glorious  liberty  of  the  children  of  God.  While  even  of 
its  power  and  glory,  which  Satan  so  expressly  claimed, 

*  Luke  iv.  6.  t  John  viii.  44.  X  Genesis  iii.  4. 

$  Psalm  ii.  8.  ||  Genesis  iii.  17. 

7* 


78  LECTURE  V. 

and  over  which  he  no  doubt  strews  his  poison  far  more 
thickly  than  over  any  other  portion  of  the  Lord's  vine- 
yard, yet  even  of  these  poor  substitutes  for  better  and 
more  enduring  possessions,  has  not  the  word  of  God 
declared,  "  The  Most  High  alone  ruleth  in  the  kingdom 
of  men,  and  giveth  it  to  whomsoever  he  will?'*  Mise- 
rable indeed  would  be  the  feelings  of  the  Christian, 
especially  in  the  days  in  which  we  live,  if  the  wild  con- 
vulsions of  the  moral  world,  or  the  vast  and  hourly 
changes  of  the  political  world,  were  to  be  regarded  as 
the  mere  pastime  of  this  bad  and  reckless  spirit;  if, 
instead  of  believing  with  the  apostle  that  "  the  powers 
which  be  are  ordained  of  God,"f  we  were  for  a  moment 
to  credit  the  lying  declaration  of  Satan,  that  the  powders 
which  be  are  ordained  of  the  devil.  But,  blessed  be  God, 
we  know  the  fallacy  of  such  an  assertion ;  we  know 
that  not  a  change  takes  place,  not  a  sparrow  falls  with- 
out our  Father ;  and  that  the  worst  of  this  world's  vicis- 
situdes are  ruled  or  overruled  by  him  that  loveth  us, 
and  are  brought  by  his  almighty  power  among  the  "  all 
things"  which  shall  work  together  for  the  temporal,  the 
spiritual,  the  eternal  good  of  every  child  in  his  redeemed 
and  ransomed  family. 

But,  brethren,  what  anguish,  what  a  degree  of  mental 
suffering,  must  this  temptation  have  wrought  in  the 
Lord  Jesus  Christ,  when  his  eye  pierced  through  that 
beauteous  picture  of  "  all  the  kingdoms  of  the  world 
and  the  glories  of  them,^'  and  looked  down  into  the 
hideous  depths  of  sin  beneath.  Surely  never,  but  in 
Gethsemane,  could  our  beloved  Redeemer  have  feh  more 
deeply,  more  acutely,  the  agony  of  a  ruined  world,  the 

*  Daniel  iv.  17.  t  Romans  xiii.  1. 


LECTURE  V.  79 

infinite  weight  of  the  sins  which  he  came  to  bear,  the 
sorrows  which  he  came  to  carry,  than  while  gazing 
upon  that  sad  and  fearful  vision.  Had  the  Saviour  of 
mankind  required  one  feehng  to  brace  his  resolution,  to 
arm  him  with  tenfold  strength  against  the  tempter,  the 
sight  of  all  the  splendid  misery  lying  at  his  feet,  the 
presence  of  that  guilty  and  wretched  being,  its  parent 
and  its  cause,  standing  at  his  side,  would  most  abun- 
dantly have  supplied  it.  But  when  to  this  we  add  the 
horrible  proposition  which  succeeded  it,  "  All  these 
things  will  I  give  thee,  if  thou  wilt  fall  down  and  w^ar- 
ship  me,"*  words  cannot  describe  our  feeHngs  at  the 
reckless  audacity  of  that  fallen  spirit.  The  meekest 
man  who  ever  lived  would  have  been  sorely  tempted  at 
such  a  moment  to  speak  "  unadvisedly  with  his  lips  ;" 
none  but  the  incarnate  Son  of  God  himself  could  have 
come  clear  from  such  a  trial,  ruffled  by  no  word  of 
passion,  tainted  by  no  feeling  of  sinful  animosity.  We 
know  not  whether  meekness,  dignity,  or  power,  predo- 
minate in  his  reply — "  Get  thee  behind  me,  Satan^  for  it 
is  written,  Thou  shalt  worship  the  Lord  thy  God,  and 
him  only  shalt  thou  serve."f 

Then  did  the  devil  practically  learn  the  truth  which 
he  appears  so  anxiously  to  have  sought,  viz.  w^hether 
the  son  of  the  carpenter  of  Nazareth  were  the  son  of 
the  living  God.  Banished  thus  by  a  single  word,  hum- 
bled and  debased  from  the  presence  of  his  eternal  Con- 
queror, he  learnt  that  the  second  Adam  would  assuredly 
repair  the  ruin  of  the  first,  would  bruise  the  serpent's 
head ;  and  that  the  Lord  Jesus  Christ  in  that  meek  and 
lowly  guise  was  as  much  his  superior,  as  completely 

*  Matthew  iv.  9.  t  Luke  iv.  8. 


80  LECTURE  V. 

his  conqueror,  as  when  seated  upon  his  Father's  throne, 
and  crowned  with  nnany  crowns,  he  had,  before  time 
began,  driven  "  Satan  hke  Ughtning"*  from  his  "  first 
estate,"  and  committed  him  to  "  the  blackness  of  dark- 
ness for  ever."f 

And  now,  brethren,  let  us  gather  something  more 
entirely  and  exclusively  for  ourselves  from  this  won- 
drous story.  Think  you  that  this  was  the  last  time  that 
Satan  has  striven  to  urge  the  same  temptation  with  the 
same  falsehood?  the  last  time  he  has  pressed  the  worship 
of  himself,  by  proffering  the  wealth,  and  power,  and 
glory  of  the  world  ?  Would  to  God  that  it  were.  But 
what  then  is  that  evil  spirit  now  doing  around  us  and 
within  us  ?  Is  he  not  still  holding  forth  the  same  temp- 
tation and  the  self-same  bribe  ?  With  what  does  Satan 
still  gild  the  bait  with  which  he  lures  his  victims  to 
their  ruin  ?  Is  it  not  with  the  power  and  glory,  the 
wealth  and  vanity,  of  the  world  1  Are  not  these  the 
baubles  with  which  he  tempts  the  rich,  the  noble,  and 
the  great  ?  And  are  they  not  still  the  most  attractive 
features  in  the  dazzling  vision  which  he  spreads  before 
the  eyes  of  men  of  every  deg;ree  and  order  in  society, 
to  win  them  to  himself?  Is  there  that  man  living,  so 
high,  so  immeasurably  advanced,  in  this  world's  goods, 
as  to  be  above  the  solicitation  to  place  his  foot  but  one 
step  higher  on  the  eminence  of  worldly  dignity,  to  gain, 
as  it  were,  but  one  more  handful  of  that  indefinable,  that 
baseless  vision,  for  which  men  are  content  to  sacrifice 
their  time,  their  eternity,  their  lives,  their  souls?  Is 
there  that  man  living,  so  low,  so  depressed  in  the  scale 
of  society,  as  to  be  beneath  the  same  temptation,  when 

*  Luke  X.  18.  t  Jude  vi.  13. 


LECTURE  V.  81 

modified,  as  the  devil  well  knows  how  to  modify  it,  to 
each  man's  peculiar  disposition,  and  temper,  and  station, 
and  wants'?  It  requires  but  Httle  knowledge  of  the  world 
to  see  that,  **  All  this  will  I  give  thee,"  is  still  the  promise 
by  which  Satan  acquires,  one  by  one,  throughout  all 
time  and  all  generations,  his  countless  worshippers :  the 
lying  promise !  for  Satan  has  nothing  real,  nothing  sub- 
stantial to  bestow;  his  brightest  gifts  are  but  what  he 
spread  before  the  feet  of  Jesus,  a  gilded  vision,  an  unreal 
pageant,  an  empty  show ;  like  those  fair  scenes  of  ver- 
dant pastures  and  cooKng  streams,  which  Eastern  tra- 
vellers, amidst  their  faintness  and  their  thirst,  see,  or 
believe  they  see,  while  traversing  the  arid  desert,  but 
which  for  ever  fly  before  them,  and  leave  only  the 
burning  sand  and  suffocating  dust.  If  such  be  the  na- 
ture of  the  bribes  which  Satan  offers,  is  it  more  difficult 
to  tell  the  price  at  which  he  offers  them  I  I  might  not 
dare  to  tell  you  that  Satan  never  offers  his  rewards 
except  at  the  price  for  which  he  offered  them  to  our 
Lord,  that  you  should  fall  down  and  worship  him ;  but 
what  does  experience  tell  you,  as  you  ascend  higher 
and  higher  up  the  giddy  eminence,  following  the  fleeting 
shadow  of  worldly  power,  and  glory,  and  distinction, 
which  for  ever  keeps  in  advance,  always  near,  but 
always,  hke  the  horizon,  just  beyond  your  reach,  does 
the  love  of  God,  does  spirituality  of  heart,  does  holiness 
of  life  increase  within  you  ?  Does  fervency  of  faith,  or 
warmth  of  affection  to  him  whose  name  you  bear,  kindle 
yet  brighter  in  your  soul  ?  Alas  !  does  not  every  day's 
experience  justify  us  in  saying,  that  the  very  reverse  of 
this  is  the  fact,  that  the  man  who  was  humble  and  holy 
while  in  obscurity,  becomes  proud,  and  sensual,  and 
time-serving  as  he  advances.     That  every  increase  of 


82  LECTURE  V. 

worldly  power,  and  wealth,  and  splendour,  brings  with 
it,  too  often  at  least,  an  increase  of  indifference  to  the 
things  of  eternity,  and  to  God's  honour,  and  to  God's 
will?  And  if  so,  what  is  there  in  the  worship  of 
Satan  to  which  the  men  living  only  for  this  world  are 
strangers?  There  is  no  need,  while  worshipping  that 
subtle  spirit,  of  building  altars,  and  burning  incense,  and  \ 
bending  the  knee,  and  outward  and  visible  prostration 
of  the  body  in  his  service.  No,  give  him  but  the  unseen 
heart,  your  thoughts,  and  your  affections,  and  you  may 
pay  the  outward  worship,  the  lip  service,  to  whom  you 
will  and  where  you  will.  For  every  prayer,  distracted 
and  deadened  by  feelings  such  as  these,  and  thus  stolen 
from  the  service  of  God,  is  really  given  to  Satan ;  every 
affection  thus  alienated  from  the  love  of  God,  is  made 
over  to  Satan;  every  act  of  obedience  thus  wilfully  re- 
fused to  a  command  of  God,  is  yielded  to  Satan ;  every 
heart,  therefore,  not  fully,  freely,  devotedly  given  to 
God,  is,  I  do  not  say  entirely,  but  just  by  so  much,  given 
to  Satan.  And  then,  brethren,  if,  as  our  Lord  declares, 
**  Ye  cannot  serve  two  masters,  ye  cannot  serve  really 
God  and  mammon  ;"^  if  you  are  even  engaged  in  this 
partial  service  of  Satan,  whose  will  be  your  hearts  on 
that  day  when  the  Son  of  Man  makes  up  his  jewels  ?t 
God  will  reject  the  blemished  offering,  for  he  must  have 
a  whole  heart  or  have  none ;  and  Satan  will  claim  that 
as  his  own,  wholly  and  entirely,  of  which  he  now 
appears  so  well  content  to  be  considered  only  as  the 
joint  proprietor.  How  solemn  a  reflection  for  all,  of 
whatever  rank  or  station,  who  are  conscious  at  this 
moment,  of  a  divided  empire  within   their  breast,   a 

*  Matthew  vi.  24.  t  See  Malachi  iii.  17. 


LECTURE  V.  83 

divided  worship  in  their  hearts !  May  the  Spirit  of  God 
bless  the  consideration  of  it,  to  our  full  and  complete 
acquiescence  with  his  most  merciful  command,  and 
most  condescending  request :  "  My  son,  give  me  thy 
heart  ;"*  that  our  hearts  may  be  his  only,  and  his  en- 
tirely, and  his  for  ever,  for  the  Lord  Jesus  Christ's 
sake. 

^  *  Proverbs  xxiii.  26. 


84 


LECTURE    VI. 


St.  John  i.  49. 


"  Nathaniel  answered  and  saith  unto  him,  Rabbi,  thou  art  the  Son 
of  God  ;  thou  art  the  king  of  Israel." 

Satan  having  concluded  the  temptation  of  our  Lord, 
and  angels  from  heaven  having  ministered  to  his  neces- 
sary wants,  we  find  him  immediately  returning  to  Beth- 
abara  beyond  Jordan,  where  John  was  baptizing. 

The  day  that  Jesus  arrived,  and  while  he  was  ap- 
proaching the  spot  occupied  by  the  Baptist  and  his 
hearers,  St.  John  announced  his  arrival  to  the  assem- 
bled multitude,  in  these  remarkable  words:  "Behold 
the  Lamb  of  God,  which  taketh  away  the  sin  of  the 
world  !"^  How  simple,  yet,  to  the  heart  of  the  true 
Israelite,  how  touching  a  testimony  to  the  person  and 
office  of  the  Messiah ;  "  Behold  the  Lamb  of  God !" 
I  need  scarcely  remind  you  that  every  morning,  and 
every  evening,  throughout  the  year,  a  lamb  was  offered 
as  a  burnt-offering  before  the  Lord  for  all  the  congrega- 
tion of  Israel.  Every  pious  and  well-instructed  Jew 
had  been  taught  to  consider  that  lamb  as  a  type  of  the 
far  more  precious  sacrifice  which  God  would  one  day 
accept  for  the  sins  of  the  whole  world.  When,  there- 
fore, the  Baptist  pointed  out  Jesus  of  Nazareth,  as  "  the 

*  John  i.  29. 


LECTURE  VI.  85 

Lamb  of  God,'^  he  spake  a  language  perfectly  compre- 
hensible, adapted  to  the  understanding  and  to  the  wants 
of  all  who  heard  him ;  for  all  who  believed  the  testi- 
mony of  John,  would  know  that  in  "  the  Lamb  of  God" 
they  beheld  their  promised  Messiah,  "  the  Consolation 
of  Israel."*  We  are  not,  therefore,  surprised  to  find 
that  upon  John's  repeating  this  testimony  on  the  day 
following,  two  of  his  disciples  immediately  left  him,  and 
followed  Jesus.  In  the  Baptist  they  had  no  doubt  found 
a  teacher  whom  they  reverenced  and  admired,  but  men 
want  something  more  than  this — they  want  something 
which  they  can  fully,  freely,  safely  love.  There  was  a 
degree  of  harshness  about  the  person  and  manners  of 
the  Baptist,  very  characteristic  of  his  ministry,  which^ 
though  it  must  have  commanded  men's  respect,  does 
not  seem  peculiarly  calculated  to  have  drawn  forth 
their  affection ;  but  when  they  beheld  Jesus,  when  they 
heard  of  him  at  once  under  so  tender,  so  endearing  a 
character  as  the  *'  Lamb  of  God,"  we  can  readily  ima- 
gine that  the  first  feelings  of  their  hearts  would  be,  to 
seek  and  follow  him.  And  if  there  was  a  difference 
even  in  the  manners  of  the  teachers,  how  great  was  the 
difference  in  their  dignity  and  power.  He  who  was 
"least  in  the  kingdom  of  heaven  was  greater  than 
John,"f  while  Jesus  was  higher  than  the  highest  there ; 
John,  at  the  best,  was  a  mere  preacher,  who,  while  he 
preached  remission  of  sins,  could  not  bestow  it ;  Jesus 
"himself  hath  borne  our  griefs,  and  carried  our  sor- 
rows," J  and  was  the  very  Paschal  Lamb  which  "  taketh 
away  the  sins  of  the  world."  In  the  first,  the  disciples 
found  an  instructor,  but  in  the  second,  a  Saviour !  If 
there  were  a  desire  in  John's  heart  for  which  he  was 

*  Luke  ii.  25.  t  Matthew  xi.  11.  t  Isaiah  liii.  4. 

8 


86  LECTURE  VL 

really  anxious,  it  must  have  been  to  have  seen  every 
disciple  whom  he  loved,  follov^ing  Jesus. 

My  brethren,  if  there  be  a  desire  in  our  hearts  con- 
cerning you,  it  is  identically  the  same ;  that  you  should 
not  content  yourselves  with  human  teachers,  but  should 
be  led,  through  the  instrumentality  of  their  instructions, 
to  follow  him,  the  only  Divine.  This  is  our  best,  our 
highest  reward,  our  most  ardent  desire  on  this  side 
heaven,  that  you  should  see  him  whom  John's  disciples 
saw,  and  in  the  character  in  which  they  saw  him,  and 
with  the  same  effect;  beholding  him  as  the  "  Lamb  of 
God  which  taketh  away"  your  sins,  even  yours,  and  from 
that  hour,  faithfully  and  perseveringly,  closely  following 
Jesus.  Would  that  it  might  please  our  heavenly  Father 
that  we  might  more  often  enjoy  this  desire  of  our  souls. 
It  is  indeed  a  blessing,  and  one  which  we  would  by  no 
means  undervalue,  to  behold  the  temple  of  our  God 
filled  with  attentive  worshippers ;  but  what  is  this,  com- 
pared with  the  delight  of  knowing  that  but  one  poor 
sinner  has  really  fled  to  the  Saviour ;  that  one  lost  and 
ruined  soul  has  found  life,  and  peace,  and  eternal  re- 
demption in  him.  O,  brethren,  if  you  stop  short  of  this, 
all  else  is  nothing;  the  hearing  ear  without  the  con- 
vinced and  converted  heart,  is  nothing  worth. 

Our  blessed  Lord,  whose  omniscience  told  him  that 
these  disciples  of  John  had  left  their  master  and  were 
coming  after  him,  and  whose  affectionate  kindness  could 
even  in  the  days  of  his  flesh  suffer  none  to  follow  him 
in  vain,  immediately  turned  to  meet  them,  and  said  unto 
them,  "  Whom  seek  yel  They  said  unto  him,  Rabbi, 
where  dwellest  thou?  He  saith  unto  them.  Come  and 
see."*     Attracted,  as  they  well  might  be,  by  the  frank- 

*  John  i.  38,  39. 


LECTURE  VI.  87 

nessi  and  courtesy  of  such  a  reply ;  and,  doubtless, 
feeling  by  every  moment  of  intercourse  with  such  a 
being,  their  hearts  drawing  nearer  to  his  ow^n,  "  They 
went  and  saw  where  he  dwelt,  and  abode  with  him  that 
day,  for  it  was  about  the  tenth  hour,"*  i.  e'.  two  hours 
before  night.  One  of  the  disciples  which  thus  followed 
Jesus  was  Andrew,  Simon  Peter's  brother.  ^*He  first 
findeth  his  own  brother  Simon,  and  saith  unto  him.  We 
have  found  the  Messiah,  which  is,  being  interpreted,  the 
Christ.  And  he  brought  him  to  Jesus.^f  The  other 
disciple,  who  accompanied  Andrew,  has  usually  been 
supposed  to  have  been  St.  John.  In  the  calling  of  these 
three  humble  followers  commenced  that  little  company, 
that  weak  and  feeble  band,  which,  under  the  directions 
and  in  the  power  of  the  Holy  Ghost,  regenerated  the 
world.  Men  chosen  from  the  lower  walks  of  Hfe,  with- 
out wealth,  without  learning,  without  much  of  talent 
either  natural  or  acquired,  and  yet  who  succeeded  in  a 
few  short  years,  to  use  the  language  of  their  opponents, 
in  "turning  the  world  upside  down."J  O,  if  these 
humble-minded  men  could  have  foreseen  upon  this  first 
memorable  evening,  when  they  walked  home  with  Jesus 
to  his  abode,  and  spent  the  night  in  heavenly  intercourse, 
in  hearing  him  dilate  upon  all  the  wonderful  mysteries 
of  his  blessed  gospel — if  they  could  have  foreseen  the 
hour  when  they  should  "  be  brought  before  kings  and 
rulers  for  his  name's  sake,"§  and  brave  the  assembled 
Sanhedrim,  and  testify  to  him  in  the  high  places  of  the 
earth,  and  finally  seal  his  doctrines  with  their  blood, 
how  would  they  have  shrunk,  alarmed  and  daunted, 
from  the  appalling  undertaking.     Happily  for  the  world 

*  John  i.  40.        t  John  i.  41.        t  Acts  xvii.  6.         $  Luke  xiii.  9. 


88  LECTURE  VI. 

and  for  the  Church,  they  were  permitted  to  possess  no 
such  fearful  forebodings ;  unconscious  of  the  mighty 
destinies  which  hung  upon  that  hour,  the  evening  passed 
away  in  blissful  intercourse,  and  while  it  sealed  their 
fate,  sealed  also  the  fate  of  thousands  who  are  now  with 
them  "  shining  as  stars"*  in  their  firmament  of  glory. 

Blessed  be  God,  brethren,  that  what  was  in  mercy 
hidden  from  them  is  not,  in  our  own  case,  revealed  to  us ! 
I  know  not  how  it  may  be  with  others,  but,  as  regards 
my  own  feelings  and  my  own  experience,  I  cannot  but 
testify,  that  had  I,  when  I  first  entered  upon  the  duties 
of  our  holy  office,  been  endowed  with  a  prescience  of 
its  future  responsibilities,  and  had  I  known  and  felt  its 
trials  and  its  difficulties,  the  weariness  of  spirit  from 
efforts  constantly  making  for  the  souls  of  others,  and 
yet  as  constantly  frustrated ;  the  disappointments  from 
those  who  ^*  did  run  well,"f  but  have  turned  back  again 
to  folly ;  the  fruitless  labour  for  those  ^'  ever  learning 
and  never  able  to  come  to  the  knowledge  of  the  truth  ;"J 
and  above  all,  the  deep  and  awful  anxieties  lest  the 
blood  of  some  untaught,  unwarned,  and  unforgiven  sin- 
ner should  be  required  at  our  hands  ;§ — I  say,  had  these 
things  been  presented  to  me  in  the  distant  vision,  unac- 
companied by  the  consolations  which  no  eye  but  God's 
can  see,  and  no  hand  but  his  can  minister,  I  believe  no 
earthly  power,  I  fear  no  heavenly  inducement,  would 
have  been  sufficiently  powerful  to  have  placed  me  where 
I  am.  But,  praised  be  the  name  of  our  God,  he  holds 
back  the  storm,  and  restrains  the  billows,  and  tempers 
the  wind,  until  the  vessel  be  fairly  put  to  sea,  and  then, 
though  the  waters  rage  and  the  tempest  roar,  he  who 

*  Dan.  xii.  3.        t  Galatians  v.  7.        f  2  Tim.  iii.  7.        $  Ezekiel  iii.  18. 


LECTURE  VI.  89 

has  charged  himself  with  her  safety  will  never  leave 
her,  never  forsake  her,  until  she  has  ridden  out  the 
storm,  and  arrived  at  the  "  haven  where  she  would  be,"* 

The  day  following,  our  Lord,  going  into  Galilee, 
called  a  fourth  disciple,  whose  name  was  Philip,  a  fel- 
low-citizen with  Andrew  and  Peter.  Peter  was,  as  we 
have  seen,  called  by  his  own  brother  Andrew,  as  Na- 
thanael  was  afterwards  called  by  Philip,  but  Philip  was 
called  by  Christ  himself,  for  the  inspired  historian  says 
expressly,  "  The  day  following,  Jesus  would  go  into 
Galilee,  and  findeth  Philip,  and  saith  unto  him.  Follow 
me."f  How  various  were  the  means  by  which  this 
little  party  was  assembled !  How  various,  will  it  appear 
hereafter,  have  been  the  means  by  which  the  countless 
multitude  who  will  fill  the  everlasting  mansions  shall 
have  been  congregated ;  one  through  the  instrumentality 
of  some  dear  relative,  who  prays^  and  strives,  and  rea- 
sons, and  invites,  until  he  is  blessed  with  the  gift  of  his 
brother's  soul ;  another  by  the  teaching  of  some  spiritu- 
ally enlightened  friend  ;  a  third,  by  the  more  immediate, 
though  not  more  undoubted  operation  of  our  Lord  him- 
self, who  "came  to  seek  as  well  as  to  save  them  that 
are  lost,"  and  who  speaks  with  power  by  his  holy  Spirit 
to  the  heart,  and  says^  "  Follow  me."  Still,  brethren, 
however  varying  be  the  means,  the  end  and  object  of 
this  blessed  work  are  and  must  for  ever  be  the  same, 
the  following  Jesus  here  on  earth,  and  the  enjoying 
Jesus  in  the  kingdom  of  his  glory, 

"  Philip,"  continues  the  inspired  historian^  "  findeth 
Nathanael^  and  saith  unto  him.  We  have  found  him  of 
Moses  in  the  law,  and  the  prophets  did  write,  Jesus  of 

*  Psalm  cvii.  30.  t  John  i,  4a 

8* 


90  LECTURE  VI. 

Nazareth,  the  son  of  Joseph.  And  Nathanael  said  unto 
him,  Can  there  any  good  thing  come  out  of  Nazareth  ? 
Phihp  saith  unto  him,  Come  and  see."*  The  invitation 
of  the  Master  re-echoed,  and  wisely  re-echoed,  by  the 
servant.  Nathanael,  though  "  an  Israelite  without  guile,"t 
was  clearly  not  an  Israelite  without  prejudice.  Upon 
the  very  first  hearing  of  the  Messiah,  his  inquiry  was 
not,  What  is  het  but.  Whence  is  he?  and  no  sooner 
was  he  told^  '^  of  Nazareth,"  than  the  very  name  of  the 
place  aroused  his  inveterate  prejudices,  and  he  con- 
cluded, as  the  prophet  Isaiah  had  foretold  men  should 
conclude,  that  there  was  "  no  beauty  in  him  that  they 
should  desire  him."J 

Such  has  ever  been,  such  will  ever  be,  the  effect  of 
prejudice.  Is  there  any  one  feeling  of  the  human  mind 
so  discreditable  to  its  boasted  enlargement,  and  at  the 
same  time  so  indiscriminately  preyaiUng  ?  Is  not  a  man 
without  prejudice  quite  as  difficult  to  be  discovered  as 
a  man  without  guile  ?  It  is  truly  wonderful,  we  will 
not  say,  in  these  days  of  rehgious  improvement,  though 
we  trust  that  we  might  with  truth  so  designate  them, 
but  even  in  these  days  of  intellectual  advancement,  that 
prejudice  should  still  possess  so  universal,  so  unaccount- 
able a  sway;  there  is  scarcely  a  subject,  or  a  person, 
who  does  not  suffer  from  its  distorted  vision  and  unjust 
decisions.  Only  for  a  moment  mark  its  effects  upon  a 
single  topic  ;  and  although  this  will  not  remedy  the  evil, 
it  will  go  far  to  convince  you  of  its  existence  even  in 
your  own  bosoms.  Take,  for  example,  some  of  the 
peculiar  doctrines  of  divine  grace.  You  do  not  under- 
stand them ;  you  do  not  affect  to  understand  them ;  you 

*  John  i.  45,  46.  t  John  i.  47.  t  Isaiah  liii.  2. 


LECTURE  VI.  91 

have  never  devoted  any  one  whole  day  throughout  your 
hfe  to  endeavour  to  understand  them  ;  you  will  not  take 
the  trouble  to  read,  and  to  meditate,  and  to  pray  for 
further  light ;  you  are  content  to  rest  upon  an  inward 
persuasion  that  they  are  false,  although  you  have  no 
real  ground,  no  one  single  argument,  to  justify  such  a 
conclusion*  And  yet  you  scruple  not  to  pronounce 
dogmatically  upon  them,  "  this  is  wild,"  "  that  is  false," 
"  this  is  inconsistent  with  God's  goodness,"  "  that  is  un- 
favourable to  man's  holiness."  Surely  it  must  make 
the  very  angels  weep,  to  behold  such  unspeakable,  such 
ruinous  folly,  in  the  poor,  miserable,  half-witted  beings 
they  look  down  upon.  The  word  of  God  declares  that 
the  angels  actually  "  desire  to  look"*  into  these  things, 
which  the  prejudiced  man  most  authoritatively  decides 
upon,  without  looking  into,  and  without  even  an  effort 
or  a  wish  to  do  so.  Again,  are  you  prejudiced  not  only 
against  the  doctrines,  but  against  the  people  of  God  ? 
The  same  thing  holds  good  ;  every  action  they  perform, 
every  word  they  speak,  is  distorted  and  misrepresented ; 
you  do  not  try  them  by  the  same  rules  as  other  men, 
you  shut  out  all  conviction,  you  will  listen  to  nothing  in 
their  favour,  you  deny  them  even  common  justice,  and 
a  common  hearing,  and  are  as  determined  that  nothing 
good  shall  proceed  from  those  men,  as  Nathanael  was 
that  no  good  thing  could  come  out  of  Nazareth.  Hap- 
pily for  Nathanael,  he  had  a  friend  too  wise  to  argue 
with  him,  and  too  affectionate  to  leave  him  to  the  ruin 
which  his  own  prejudices  were  preparing  for  him ;  in 
reply  to  one  of  the  most  bigoted  objections  ever  raised, 
therefore,  Philip  simply  says  to  him,  "  Come  and  see." 

*  1  Peter  i.  12. 


92  LECTURE  VI. 

He  knew  that  there  was  that  in  Jesus  which  required 
only  to  be  seen,  and  all  dislike,  and  all  opposition,  all 
hatred  and  even  suspicion,  would  fall  before  him.  With 
regard  to  your  prejudices  against  the  'people  of  God, 
brethren,  we  have  no  such  remedy  to  offer ;  were  you 
even  to  "  come  and  see,"  you  would  find  them  men  of 
Uke  infirmities  with  yourselves,  and  although,  probably, 
not  as  you  at  present  consider  them^  weak,  enthusiastic, 
hypocritical,  or  designing,  still  there  is  nothing  in  them, 
as  there  was  in  Jesus,  instantly  to  convince  the  heart 
of  the  candid  inquirer  that  they  are  all  they  ought  to  be, 
or  even  all  they  desii'e  to  be ;  therefore  we  must  leave 
them,  for  the  present,  to  suffer  from  that  which  is  a 
portion  of  their  trial  and  their  cross ;  they  must  commit 
themselves  to  him  who  judgeth  righteously ;  be  content 
to  bear  a  burden  with  which  few  can  be  so  grievously 
laden  as  their  Lord  himself  was,  and  take  refuge  in  one 
of  the  most  comforting  and  often  repeated  promises 
which  ever  flowed  from  the  lips  of  their  Master, 
"Blessed  are  ye  when  men  shall  say  all  manner  of 
evil  against  you  falsely  for  my  sake.  Rejoice  and  be 
exceeding  glad,  for  great  is  your  reward  in  heaven ;  for 
so  persecuted  they  the  prophets  which  were  before 
you."*  But  with  respect  to  your  prejudices  against 
the  doctrines  of  God,  here  we  encounter  no  such  diffi- 
culties, here  we  may  content  ourselves  with  simply  say- 
ing, "  Come  and  see."  Inquire  for  yourselves,  read  the 
word  of  God  for  yourselves,  "  asking  wisdom  of  him 
who  giveth  liberally,  and  upbraideth  not,"  and  the  event 
will  assuredly  be,  that  there  is  not  that  truth  in  the 
divine  word  which   is  necessary   to   salvation,   from 

*  Matthew  v.  11, 12. 


LECTURE  VI.  93 

which  the  mists  of  prejudice  shall  not  be  dispersed,  and 
in  which  you  shall  not  be  enabled  to  believe  to  the 
saving  of  your  souls. 

Nathanael  thus  invited,  accompanied  Philip  at  once 
to  the  Saviour.  The  inspired  writer  thus  continues, 
"  Jesus  saw  Nathanael  coming  to  him,  and  saith  of  him, 
Behold  an  Israelite  indeed,  in  whom  is  no  guile."  How 
kind  and  merciful  a  salutation  !  As  easy  would  it  have 
been  for  him  to  whom  all  hearts  are  open,  and  from 
whom  no  secrets  are  hid,  to  have  evinced  his  own 
omniscience  by  convicting  Nathanael  at  once  of  bigotry, 
by  repeating  to  him  those  words  of  prejudice,  "  Can 
there  any  good  thing  come  out  of  Nazareth  V  as  thus 
to  fix  at  once  upon  the  favourable  point  in  his  charac- 
ter, and  so  freely  and  so  kindly  to  acknowledge  it. 
Nathanael,  astonished  at  this  address  from  a  total 
stranger,  ^*  said  unto  him.  Whence  knowest  thou  me  ? 
Jesus  answered  and  said  unto  him,  Before  that  Philip 
called  thee,  when  thou  wast  under  the  fig  tree,  I  saw 
thee."* 

Most  commentators  suppose  that  Nathanael  was  then 
engaged  in  prayer ;  but  this  is  merely  conjecture,  there 
being  nothing  in  God's  word  to  authorize  it,  nor  is  it 
the  least  necessary  to  conclude  it,  since  it  is  evident 
that  our  Lord  m.entions  the  circumstance  to  demon- 
strate his  own  omniscience,  and  not  his  approval  or 
disapproval  of  Nathanael's  employment.  There  was 
something  in  the  very  minuteness  of  the  circumstance, 
in  the  naming  the  tree  under  which  he  had  been  sitting 
in  the  privacy  of  his  own  garden,  where  no  eye  had 
seen  him,  which  would  have  subdued  the  most  pre- 
judiced, which   evidently  brought   instantaneous   con- 

*  John  i.  48. 


94  LECTURE  VI. 

viction  to  the  mind  of  Nathanael  He  felt  that  the 
knowledge  of  such  a  fact,  trifling  though  it  were,  sur- 
passed the  efforts  of  all  human  wisdom ;  and  he  burst 
forth  into  the  acknowledgment  of  the  text,  **  Rabbi,  thou 
art  the  Son  of  God,  thou  art  the  King  of  Israel."  On 
that  day,  w^hen  the  secrets  of  all  hearts  shall  be  dis- 
closed, how  will  it  shame  those  who  with  tenfold,  yea, 
ten  thousand  fold,  Nathanael's  evidence,  have  not  at- 
tained to  Nathanael's  faith  ;  who  doubt  the  omniscience 
and  the  divinity  of  Jesus,  although  every  page  of  the 
history  we  are  pursuing  is  as  replete  with  these  great 
truths  as  the  incident  before  us. 

My  brethren,  you  I  trust  doubt  none  of  these  high 
and  important  doctrines  :  it  is  well ;  but  let  me  ask  you 
what  effect  does  their  knowledge  possess  upon  you? 
You  believe  that  you  have  to  do  with  a  Being  who 
reads  the  heart;  who  was  acquainted  with  you  long 
before  you  were  acquainted  with  him ;  who  "  knows  of 
your  down-sitting  and  your  uprising,  and  who  under- 
stands your  thoughts  afar  off."*  Never  do  you  retire 
from  the  busy  world,  that  the  eye  of  that  Being  does 
not  follow  you.  Never  do  you  mix  with  the  giddy 
throng,  to  waste  that  time  in  idleness  and  dissipation 
which  God  has  given  you  for  the  great  work  of  your 
salvation,  without  being  followed  by  that  all-seeing  eye, 
and  listened  to  by  that  all-hearing  ear.  Look  back, 
then,  only  upon  the  past  days  of  the  present  week,  and 
see  whether  this  consideration  is  w^ell  pleasing  to  your 
soul.  Hear  our  Lord  saying  to  you,  as  to  Nathanael, 
Before  that  thou  camest  to  my  house  of  prayer,  when 
thou  wast  engaged  in  such  or  such  a  pursuit,  occupied 

*  Psalm  cxxxix.  2. 


LECTURE  VI.  95 

in  such  a  pleasure,  partaking  of  sucii  an  enjoyment,  as 
hidden  from  the  world  perhaps  as  the  fig  tree  of  Na- 
thanael,  "  I  saw  thee."  Are  there  none  to  whom  such 
would  be  a  most  painful  declaration  ?  none  who  would 
be  covered  with  shame,  if  they  even  thought  that  their 
nearest  relatives,  their  dearest  friends  could  utter  it  1 
And  will  you  feel  less  that  your  most  secret  acts,  most 
hidden  transactions,  are  all  "  naked  and  open  unto  him 
with  whom  we  have  to  do  ?"* 

Brethren,  it  is  no  trifling  thing  to  fall  into  the  hands 
of  a  holy  and  heart-searching  God ;  to  stand  for  one 
hour  before  his  judgment  seat,  who  has  stood  for  twenty, 
thirty,  forty  years,  "  about  our  path,  and  about  our  bed, 
and  spied  out  all  our  ways."f  Whither  should  we  fly, 
where  should  we  betake  ourselves,  if  he  who  shall  come 
to  be  our  Judge,  had  not  already  come  to  be  our 
Saviour,  had  not  already  partaken  of  all  the  innocent 
infirmities  of  our  nature,  and  were  not  therefore  pecu- 
Harly  qualified  to  sympathize  with  us,  even  in  the  most 
guilty  ?  Unless  he  is  our  friend,  unless  we  have  sought, 
and  found,  and  followed  him — for  without  this  he  can- 
not be  our  friend — there  is  no  attribute  of  Jesus  so  over- 
whelming as  his  omniscience.  Heaven,  earth,  and  hell, 
are  equally  open  to  his  eye,  while  our  most  secret  sins 
are  written  in  the  light  of  his  countenance ;  and  with 
this  perfect  knowledge  is  blended  the  most  perfect  and 
unerring  justice,  a  justice  with  which  his  mercy  cannot 
interfere;  or  one  attribute  would  be  exercised  at  the 
expense  of  the  other,  and  the  perfect  God  would  be 
imperfect  like  ourselves.  Well  might  the  Psalmist  ex- 
claim, "Kiss  the  Son,  lest  he  be  angry,  and  so  ye 

*  Hebrews  iv.  13.  t  Psalm  cxxxix.  2. 


96  LECTURE  VI. 

perish !  if  his  wrath  be  kindled,  yea,  but  a  Httle :  blessed 
are  all  they  who  put  their  trust  in  him."* 

No  sooner  had  Nathanael  made  the  avowal  of  his 
belief  in  the  Messiahship  of  our  Lord,  than  "Jesus 
answered  and  said  unto  him,  Because  I  said  unto  thee, 
I  saw  thee  under  the  fig  tree,  belie  vest  thou?  Thou 
shalt  see  greater  things  than  these.  And  he  saith  unto 
him.  Verily,  verily,  I  say  unto  you,  hereafter  ye  shall 
see  heaven  open,  and  the  angels  of  God  ascending  and 
descending  upon  the  Son  of  man."t  So  bountifully 
will  our  Lord  recompense  the  faith  which  he  himself 
bestows, — "You  shall  see  greater  things  than  these." 
Yes,  brethren,  if  you  are  now  enabled  by  divine  grace, 
with  Nathanael,  to  see  Jesus  as  the  Son  of  God,  the 
King  of  Israel,  the  Saviour  of  your  soul,  you  shall  see 
greater  things  than  even  his  omniscience  or  his  omni- 
potence ;  you  shall  see  his  love  employed  in  blotting  out 
every  sin  which  you  have  committed,  his  wisdom  in 
enlightening  and  instructing  your  mind ;  his  strength  in 
supporting  your  weakness ;  his  blood  in  cleansing  your 
pollutions ;  his  spirit  in  sanctifying  and  renewing  your 
soul.  All  this  you  shall  see  even  here  below;  while 
this  is  but  a  ghmpse  of  that  prospect  which  you  shall 
see  hereafter,  when  you  shall  behold  "  the  King  in  his 
glory  and  the  land  that  is  very  far  off,"J  the  angels  of 
God  who  are  for  ever  rejoicing  in  his  presence,  and  "the 
spirits  of  just  men  made  perfect,"^  who  have  "  over- 
come by  ihe  blood  of  the  Lamb  ;"||  all  these  things  you 
shall  see,  all  these  things  you  shall  partake  of,  all  these 
things  shall  be  yours,  as  "  ye  are  Christ's  and  Christ  is 
God's."** 

*  Psalm  ii.  12.  t  John  i.  50,  51.  t  Isaiah  xxxiii.  17. 

$  Hebrews  xii.  23.      11  Revelations  xii.  11.    **  1  Corinthians  iii.  23. 


97 


LECTURE   VII. 

St.  John  ii.  1,  2. 

**  And  the  third  day  there  was  a  marriage  in  Cana  of  Galilee." 

The  interview  between  our  Lord  and  Nathanael, 
with  which  the  last  lecture  concluded,  was  of  so  satis- 
factory and  decisive  a  nature,  that  Nathanael,  con- 
verted to  the  new  religion,  appears  to  have  become 
one  of  the  constant  followers  of  our  Lord.  In  company 
with  this  new  convert  and  the  other  four  disciples,  Jesus 
arrived  at  Cana  in  Galilee,  the  native  town  of  Natha- 
nael,^ and  about  a  day's  journey  from  Capernaum. 
Upon  the  third  day  after  our  Lord's  arrival,  there  was 
a  marriage,  probably  of  some  relative  of  Jesus,  since 
his  mother  appears  to  have  been  a  resident  in  the  house, 
while  "  Jesus  and  his  disciples  were  called"f  to  the 
wedding. 

No  particulars  of  the  marriage  feast  are  furnished  us 
by  the  inspired  historian,  until  it  was  drawing  towards 
its  close,  and  the  wine,  which  had  no  doubt  been  amply 
provided  at  the  commencement,  had  begun  to  fail ;  then, 
as  we  are  told,  the  mother  of  Jesus,  who  had  kept  all 
the  presages  of  his  future  greatness  and  pondered  them 
in  her  heart,  bethought  herself  that  this  might  be  the 
time,  and  now  the  opportunity  when,  if  he  really  were 

*  John  xxi.  2.  t  John  ii.  2. 

9 


98  LECTURE  VIL 

the  great  and  exalted  personage  she  believed  him  to  be, 
he  should  manifest  his  supernatural  power  by  an  act 
that  would  be  peculiarly  gratifying  to  their  assembled 
family  and  friends.  Filled  with  these  high  imaginings, 
she  drew  near  to  our  Lord,  and  called  his  attention  to 
the  circumstance  by  saying  unto  him,  "  They  have  no 
wine."  Our  Lord,  subject  as  he  had  ever  been  to  the 
authority  of  his  parents  in  earthly  matters,  but  acting 
entirely  irrespectively  of  their  control,  when  "  about 
his  Father's  business,"*  replied,  "  Woman  what  have 
I  to  do  with  thee,"  or  literally,  "  What  is  that  to  thee 
and  me ;  my  hour  is  not  yet  come."  His  mother  appa- 
rently understanding  this,  i^as  indeed  it  was  no  doubt 
intended,  rather  as  a  postponement  than  a  denial,!  said 
to  the  servants,  "  Whatsoever  he  saith  unto  you,  do 
it."  "  Now  there  were  set  there,"  continues  the  in- 
spired historian,  "  six  water-pots  of  stone,  after  the 
manner  of  the  purifying  of  the  Jews,  containing  two 
or  three  firkins  apiece.  Jesus  saith  unto  them,  fill  the 
water-pots  with  water ;  and  they  filled  them  up  to  the 
brim.  And  he  said,  draw  out  now,  and  bear  unto  the 
governor  of  the  feast ;  and  they  bare  it."f  How 
striking  is  the  perfect  simplicity,  the  absence  of  all 
pretension  or  effort,  with  which  our  Lord  addressed 
himself  to  this,  his  first  great  and  supernatural  work. 
Equally  removed  from  every  appearance  of  doubt  and 
of  display,  he  does  not  ask  to  taste,  or  even  to  see  the 
wine  himself,  to  ascertain  the  certainty  of  the  success 
of  his  command,  but  tells  them  at  once  to  carry  it  to 
the  governor.  "  When  the  ruler  of  the  feast  had  tasted 
the  water  that  was  made  wine,  and  knew  not  whence 
it  was,  but  the  servants  which  drew  the  water  knew/ 

*  Luke  ii.  49.  t  John  ii.  4—8. 


LECTURE  VII.  99 

the  governor  of  the  feast  called  the  bridegroom,  and 
saith  unto  him,  Every  man  at  the  beginning  doth  set 
forth  'good  wine^  and  when  men  have  well  drunk,  then 
that  which  is  worse  ;  but  thou  hast  kept  the  good  wine 
until  now."*  The  governor,  ignorant  whose  word  had 
spoken  that  water  into  wine,  or  whence  it  came, 
praises  its  excellency,  but  neither  knows  nor  inquires 
its  origin:  too  accurate  a  transcript  of  the  conduct  of 
the  generality  of  mankind  with  respect  to  the  gifts  of 
God.  We  taste  and  see  them  to  be  very  good,  and  we 
are  satisfied ;  we  ask  not  from  whose  treasure-house 
they  come,  or  by  whose  exertions  they  were  procured 
for  us.  It  is  enough  for  us  that  the  wine  is  good  ;  we 
feel  neither  surprise  nor  gratitude  that  it  is  not  water. 

While  if  the  conduct  of  the  governor  portrays  our 
behaviour  towards  God,  how  does  the  conduct  of  our 
Lord  exemplify  God's  merciful  deaUngs  towards  us. 
Kindness  and  compassion,  tenderness  and  love,  are 
stamped  upon  all  his  gifts  to  us ;  but  perhaps  their 
greatest  value,  and  their  most  exquisite  delights,  flow 
from  the  fact,  that  they  are  for  ever  on  the  increase  in 
number,  in  value,  and  in  power ;  and  that  as  surely  as 
they  delight  us  now,  so  surely  shall  they  acquire  a  rich- 
ness and  a  blessedness  which  eye  hath  not  seen,  nor 
heart  conceived,  hereafter.  How  contrary  to  all  the 
nature  of  this  world's  pleasures  and  the  experience  of 
this  world's  votaries ;  while  the  wearied  and  sated  fol- 
lower of  sinful  joys  is  daily  drawing  more  and  more 
closely  from  the  dregs,  and  the  stream  which  used  to 
delight  and  gladden  his  eyes  now  runs  thickly  and  un- 
invitingly,  the  children  of  God,  as  they  approach  the 
nearer  to  the  end  of  their  course,  find  all  their  pleasures 

*  John  ii.  9,  10. 


100  LECTURE  VII. 

brightening,  and  all  their  joys  increasing ;  the  water 
running  the  clearer  because  they  are  drawing  closer 
I  to  the  fountain  head.  You,  my  Christian  brethren, 
who  know  by  blessed  experience  the  love  and  the 
compassion  of  your  God,  will  acknowledge  that  it  is 
thus  he  is  even  now  dealing  with  you.  "  Surely  good- 
ness and  mercy  have  followed  you  all  the  days  of  your 
life  ;"*=  but  as  you  grow  old  in  the  service  of  your  divine 
Master,  as  you  advance  nearer  and  nearer  to  the  close 
of  this  world's  sojourn,  you  are  constrained  to  cry  out, 
"  Thou  hast  indeed  kept  the  good  wine  until  now  :"t 
your  union  with  your  Lord  is  more  complete,  your 
communion  with  him  more  frequent,  your  dependence 
upon  him  more  simple ;  while  his  manifestations  of 
himself  to  you  are  more  abiding,  and  the  joys  of  his 
felt  presence  more  satisfying  and  more  exhilarating  to 
your  souls.  And,  in  addition  to  this,  how  cheering  is 
the  thought  that  what  you  are  now  enjoying  is  but  a 
poor  and  imperfect  foretaste  of  what  you  shall  enjoy 
hereafter ;  that  as  time  rolls  on,  the  wine  of  his  con- 
solations and  his  love  will  be  for  ever  on  the  increase, 
until  it  shall  be  perfected  in  that  day  when  you  shall 
drink  it  new  with  him  in  the  kingdom  of  his  Father. 

"This  beginning  of  miracles  did  Jesus  in  Cana  of 
Galilee,  and  manifested  forth  his  glory,  and  his  disciples 
believed  on  him."J 

If  we  may  venture  to  offer  a  conjecture,  upon  what 
w^ere  the  objects  to  be  attained  by  our  Lord  in  selecting 
a  miracle  of  this  nature,  and  in  performing  it  upon  this 
particular  occasion,  we  should  sav  that  they  were  two- 
fold. 

1st.  His  object  in  selecting  a  miracle  of  this  nature 

*  Psalm  xxxiii.  6.  t  John  ii.  10.  |  John  ii.  11. 


L 


LECTURE  VII.  101 

was  in  the  most  conclusive  manner  to  "  manifest  forth 
his  glory." 

And  2dly.  His  performing  it  upon  this  particular  \ 
occasion,  was  to  honour  his  own  institution  of  the  mar- 1 
riage  state. 

For  the  first,  it  will,  we  think,  appear,  that  although 
many  miracles  were  more  striking  in  their  operation, 
and  more  splendid  in  their  results,  no  miracle  was  better 
calculated  to  convince  the  gainsayer,  to  satisfy  the  in- 
quirer, and  to  establish  the  believer  than  this  before  us. 
It  was  an  act  of  divine  power  exercised  over  inanimate 
and  senseless  matter,  and  as  such  was  infinitely  more 
convincing  than  any  effort  of  a  similar  kind  could  have 
been,  if  practised  upon  a  living  subject. 

So  powerful,  and  yet  so  subtle,  is  the  influence  of 
mind  upon  matter,  that  wherever  these  exist  in  union,  it 
is  most  difficult  for  the  common  observer  to  pronounce 
what  is  natural  and  what  is  supernatural ;  and  the 
caviller  might  truly  say,  that  for  all  he  can  prove  to  the 
contrary,  the  sick  man  restored  to  health  by  a  word 
might  have  been  restored  by  some  occult  but  natural 
process,  without  that  w^ord :  that  the  lame,  or  the  halt, 
or  the  helpless,  who  at  a  w^ord  take  up  their  bed  and 
walk,  might  be,  for  such  unquestionably  have  been, 
enabled  so  to  do  by  some  powerful  impulse  of  mind 
upon  matter,  without  the  intervention  of  any  miraculous 
or  supernatural  power ;  but  never  did  five  barley  loaves 
feed  five  thousand  persons — never  did  the  liquid  waters 
of  the  deep  support  the  trembling  footsteps  of  him  who 
walked  upon  them — never  did  water  blush  itself  into 
wine,  but  at  the  presence  or  the  bidding  of  the  God  who 
made  them. 

By  commencing,  therefore,  with  such  a  miracle,  our 

9* 


102  LECTURE  VII. 

Lord  in  his  infinite  wisdom  selected  that  which  would 
tend  most  to  "  manifest  forth  his  glory,"  and  to  silence 
all  doubts  and  all  objections ;  and  the  result  was,  that 
"his  disciples  believed  on  him." 

Our  Lord's  second  object  we  have  supposed  to  have 
been,  to  honour  his  own  institution  of  the  marriage 
state. 

That  marriage  is  a  divine  institution,  need  scarcely 
be  insisted  upon  to  those  who  read  the  word  of  God 
which  reveals  it,  and  belong  to  the  Church  of  England 
which  so  clearly  proclaims  it. 

The  great  duty  which  w^e  would  rather  endeavour  to 
press  upon  you  from  the  fact,  that  God  the  Father  in 
the  days  of  man's  innocency  instituted  this  holy  state, 
and  that  God  the  Son  in  the  days  of  his  flesh  so  highly 
honoured  it,  is  to  bear  continually  in  mind  that  it  is  as 
our  Church  denominates  it,  "an  holy  estate,"  intended  to 
promote  the  well-being  and  happiness  of  God's  people, 
by  promoting  the  honour  and  glory  of  God;  while,  that 
it  may  deserve  this  high  appellation,  and  contribute  to 
these  great  ends,  the  word  of  God  has  bequeathed  to  us 
this  most  important  injunction,  that  they  who  marry, 
should  marry  "only  in  the  Lord."* 

If,  then,  taking  these  words  for  our  guide,  we  exa- 
mine the  generahty  of  unions  in  this  professedly  Chris- 
tian country,  we  shall  be  at  no  loss  to  determine  to 
what  to  attribute  the  great  mass  of  miserable  marriages 
which  pervade  and  disgrace  society.  They  are  not 
undertaken  "in  the  Lord;"  God's  guidance,  and  God's 
blessing,  and  God's  honour,  have  never  entered  into  the 
calculation,  and  how  can  such  a  state  deserve  the  name 
or  inherit  the  blessing  which  God  has  promised  upon 

*  1  Corinthians  vii.  39. 


LECTURE  VII.  103 

**  the  holy  estate  of  matrimony?"  No,  brethren,  be 
assured,  that  however  indination  or  convenience  may 
promote,  or  rank  or  fortune  adorn,  your  marriage,  if  the 
approving  presence  of  God  be  not  sought,  if  the  Lord 
Jesus  Christ  be  not  a  bidden  and  a  welcome  guest,  there 
is  no  lesser  power,  no  mortal  agency,  which  can  turn 
the  bitter  waters  of  this  world's  trials  into  wine. 

With  the  hope  then,  under  God's  blessing,  of  rendering 
this  state  a  more  holy,  and  therefore  a  more  happy  state 
to  some,  than  they  have  hitherto  found  it,  I  would  offer 
a  few  plain  and  practical  observations  to  three  classes 
of  married  persons  to  be  met  with  perhaps  in  every 
Christian  congregation. 
^""  I.  First  to  you,  I  trust  a  small  proportion,  who  have 
not  married  "  in  the  Lord/'  and  are  not  at  the  present 
moment  living  ^*in  the  Lord."  The  marriage  state  to 
you  cannot  be  a  state  of  permanent  happiness;  the 
motives  which  first  drew  you  to  each  other,  the  qualities 
which  first  endeared  you,  are  weakening  and  dimi- 
nishing every  day.  From  worldly  motives,  and  from 
worldly  motives  only,  you  entered  into  a  union  which 
God  has  promised  to  cement  and  bless;  but  God  bestows 
no  blessing,  not  even  a  promised  blessing,  unsought; 
*^  Ask,  and  it  shall  be  given,"*  is  his  reiterated  com- 
mand. You  asked  not  his  blessing  upon  your  union, 
his  guidance  in  undertaking  it,  for  he  was  not  then,  nor 
is  he  now,  the  object  of  your  thoughts  or  your  desires. 
What,  then,  is  the  prospect  which  lies  before  you,  and 
what  the  termination  to  which  you  look?  We  will  not 
advert  to  those  unhappy  conclusions  w^hich  too  fre- 
quently terminate  unions  such  as  these — separation,  or 
hatred,  or  sin.    We  will  suppose  your  lot  to  be  far  more 

*  M  atthew  vii.  7. 


104  LECTURE  VII. 

favourable,  as  favourable  as  the  happiest  lot  where  all 
is  earthly  can  ever  be ;  and  still  v^e  say,  What  is  your 
prospect?  A  life,  perhaps  a  long  life,  to  be  passed  with 
one  who  has  no  quahfication,  the  charms  of  which  will 
not  sensibly  and  unquestionably  decline ;  while  as  years 
advance,  and  there  will  flit  across  the  mind  from  time 
to  time  some  painful  forebodings  of  an  hereafter,  some 
fearful  suggestions  of  a  coming  eternity,  there  is  no 
solace,  no  comfort,  no  counsel  to  be  found  in  your  one, 
your  only  partner ;  no  one  at  home  when  life's  evening 
approaches,  and  the  dark  clouds  are  gathering  around 
the  western  horizon,  to  cheer  that  twilight  hour,  and  to 
speak  of  hope  beyond  the  grave,  and  of  joys  which  will 
never  fade,  and  of  suns  which  will  no  more  go  down ; 
no  one,  when  the  heart  is  heavy,  and  the  body  bowing 
beneath  increasing  infirmities,  and  the  spirit  sorrowful, 
to  shed  that  blissful  ray  of  heavenly  contentment  and 
spiritual  peace  throughout  the  family  circle,  which 
marks  the  presence  of  a  faith  which  shall  not  fail,  and 
of  a  love  which  cannot  die.  Brethren,  it  is  a  desolate 
and  a  dreary  prospect,  and  at  present  it  is  your  own ; 
but  there  is  time,  there  is  grace,  there  is  power  to 
change  it.  God  waiteth  to  be  gracious.  Christ  standeth 
at  the  door  and  knocks ;  the  choice  is  this  day  with 
yourselves  !  whether  you  will  live  cheerlessly,  and  die 
hopelessly,  or  live,  "  unto  the  Lord"  and  "  die  unto  the 
Lord,"=^  so  that  living  or  dying  you  shall  be  the  Lord's, 
partakers  together  of  his  grace  here,  and  of  his  glory 
hereafter. 

II.  But  there  is  yet  another  class,  to  w^hom  I  must 
apply  myself  while  on  this  deeply  interesting  subject. 
I  allude  to  you  who  are  thus  circumstanced :  one  part- 

*  Romans  xiv.  8. 


LECTURE  VII.  105 

ner  in  the  marriage  state  has  become  impressed  by  the 
power  of  God's  good  Spirit  with  a  deep  and  heartfelt 
knowledge  of  the  value  of  eternal  things,  while  the  other 
remains  careless,  indifferent,  una  wakened.  It  may  be 
that  there  was  this  difference  at  the  time  of  your  union, 
if  so,  you  have  deep  cause  for  repentance  that  you  trans- 
gressed that  express  command  of  your  God,  which  says, 
"  Be  not  ye  unequally  yoked  together  with  unbelievers, 
for  what  fellowship  hath  righteousness  with  unrighteous- 
ness^ and  what  communion  hath  light  with  darkness  ?"* 
Indeed,  there  is  no  subject  against  which  the  wrath  of 
God  has  beeri  more  uniformly  levelled  than  against  such 
unequal  unions  as  these !  as  you  will  find  manifested  in 
a  remarkable  manner  by  a  reference  to  the  9th  chapter 
of  Ezra,  and  the  13th  chapter  of  Nehemiah. 

But,  in  the  majority  of  cases,  this  distinction  has  taken 
place  since  your  union ;  one  has  been  brought  by  the 
teaching  of  God's  good  Spirit,  to  attend  to  the  "  things 
belonging  to  his  peace,"f  and  the  other  is  yet  unac- 
quainted with  them.  Yours,  then,  is  a  very  difficult 
path,  one  which  requires  much  counsel,  much  reflection, 
much  prayer.  It  may,  perhaps,  in  some  degree  tend  to 
simplify  your  course,  if  I  remind  you  of  the  special  obli- 
gations under  which  the  marriage  contract  has  brought 
you.  If  you  are  a  husband,  you  have  promised  to 
"  love  your  wife  as  Christ  also  loved  the  Church,"J  that 
is,  with  the  most  costly  love,  the  most  self-denying  love, 
that  the  world  has  ever  witnessed.  Even  though  she 
differ  from  you  in  these  great  and  inestimable  essentials, 
this  promise  is  altogether  binding  upon  you ;  there  is  no 
modification  of  which  it  is  capable,  no  appeal  from  it, 
which  the  word  of  God  has  ever  recognised.     Now 

*  2  Corinthians  vi.  14.  t  Luke  xix.  42.  |  Ephesians  v.  25. 


106  LECTURE  VII. 

with  such  a  love  as  this  in  your  heart,  every  prayer, 
every  effort,  will  unite  her  welfare  with  your  own ;  you 
will  not  be  satisfied  with  carrying  one  soul  to  heaven, 
you  will  be  for  ever  striving  with  a  holy  violence  with 
God,  for  the  soul  of  her  whom  you  love ;  and  such  will 
be  your  faithfulness,  and  your  fervour,  and  your  perse- 
verance, that  you  will  say  with  Jacob  of  old,  "  I  will 
not  let  thee  go,  except  thou  bless  me  ;"*  and,  in  the  end, 
how  know  you  not  but  that,  like  him,  you  shall  "  have 
power  with  God,  and  shall  prevail,"  to  the  salvation  of 
her  soul. 

If  you  are  a  wife,  your  situation  becomes  far  more 
difficult,  because  your  relative  duty  is  a  very  different 
one.  Hear  what  God's  own  word  has  said  to  you : 
"  Wives,  submit  yourselves  unto  your  own  husbands  as 
unto  the  Lord.  For  the  husband  is  the  head  of  the  wife, 
even  as  Christ  is  the  head  of  the  Church.  Therefore, 
as  the  Church  is  subject  unto  Christ,  so  let  the  wives 
be  to  their  own  husbands  in  every  thing."t  These, 
brethren,  are  the  words  of  God ;  time,  fashion,  custom, 
inclination,  cannot  alter  them ;  they  form  one  of  the 
most  uncompromising  commands  throughout  the  whole 
canon  of  scripture  ;  not  only,  '*  submit  yourselves," 
but  submit  yourselves  "  in  every  thing ;"  and  not  only 
so,  but  "  as  the  Church  is  subject  unto  Christ,"  that  is, 
in  the  most  absolute  and  unquahfied  manner.  This 
is  so  entirely  at  variance  with  the  spirit  of  the  age  in 
which  we  live,  that  it  will  appear  to  many  to  be  both 
harsh  and  unnecessary;  but  a  little  reflection  will  con- 
vince you  that  it  is  in  reahty  the  very  reverse  of  this ; 
that  it  is,  like  every  command  of  our  heavenly  Father, 
most  needful  and  most  kind ;  that  it  offers  to  the  wife  a 

*  Genesis  xxxii.  26.  t  Epliesians  v.  22-24. 


LECTURE  VII.  107 

refuge  which  nothing  else  could  afford  her,  and  which 
no  other  relationship  of  life  can  give. 

God  has  commanded  you  to  submit  to  your  own  hus- 
band "  in  every  thing  ;"  to  this  there  can,  therefore,  be 
but  one  limitation ;  when  the  command  of  the  husband 
is  distinctly  and  positively  opposed  to  some  direct  com- 
mand of  God ;  then  the  prior  obligation  to  "  obey  God 
rather  than  man"*=  interferes,  and  the  lesser  duty  is 
absorbed  in  the  greater.  But  in  every  thing  else,  even 
in  doubtful  matters,  even  in  cases  in  which,  if  you 
were  unshackled  by  such  an  obligation,  your  more 
enlightened  views  of  Christian  duty  would  decide  you 
to  act  differently,  the  obligation  is  still  in  force,  the 
marriage  duty  of  submission  is  still  binding,  and  you 
are  safer  if  "  in  faith"f  you  neglect  a  doubtful  duty,  or 
in  faith  perform  a  doubtful  act,  at  the  command  of  a 
husband,  than  you  are  if  you  pertinaciously  refuse  to 
submit,  after  having,  in  the  presence  and  in  the  name 
of  God,  most  solemnly  taken  upon  you  the  vows  of 
submission.  There  is  no  doubt  that  this  is  an  unpala- 
table doctrine,  to  some,  perhaps,  even  a  startling  doc- 
trine ;  and  many  would  be  far  better  pleased  to  hear 
that  the  very  fact  of  their  having  received  clearer 
views  of  divine  things  than  their  husbands,  is  sufficient 
to  justify  them  in  erecting  a  new  standard  of  duty  for 
themselves,  and  in  escaping  from  what  may  have  be- 
come a  very  irksome  obligation ;  but  the  word  of  God 
countenances  no  such  alteration ;  the  Spirit  of  God 
must  have  contemplated  their  case,  for  there  must  un- 
doubtedly have  been  many  wives  among  the  Ephesian 
converts,  whose  husbands  were  still  in  unbelief  when 
the  command  was  given ;  yea,  even  in  the  very  dark- 

*  Acts  ?.  29.  t  James  i.  6. 


108  LECTURE  VII. 

ness  and  depths  of  heathenism,  yet  does  that  infinitely 
wise  and  holy  Spirit  make  no  exception ;  he  says  that 
all  wives  must  submit  to  all  husbands,  and  in  all  things. 
The  universality  of  the  command,  with  but  the  single 
exception  to  which  I  have  already  alluded,  is  indis- 
putable ;  and  the  truly  Christian  wife  has  but  one  plain 
and  obvious  duty — to  obey.  But  while  you  may  not, 
and  ought  not,  to  resist,  you  both  may,  and  ought,  to 
state  plainly  and  affectionately  to  your  husbands  what 
are  your  own  views  with  respect  to  these  things,  which 
you  have  derived  from  God's  revealed  word  and 
guiding  Spirit.  This  you  are  bound  to  do  in  justice 
to  them,  as  well  as  in  love ; — in  justice,  for  if  they 
insist  on  those  things  which  are  contrary  to  the  will  of 
God,  they  do  so  at  their  peril,  even  the  peril  of  their 
immortal  souls,  and  therefore  ought  to  be  allowed 
clearly  to  discern  the  reason  of  your  objections,  and 
the  motives  from  which  you  act : — And  in  love,  for  if 
you  love  your  husbands,  you  must  desire  as  the  first, 
best  gift  of  God,  next  to  your  own  soul,  that  "  the  un- 
believing husband  may  be  sanctified  by  the  wife."* 
You  will,  therefore,  avoid  all  concealment  of  the  mo- 
tives by  which  you  are  influenced.  Nothing  tends 
more  to  bring  religion  into  disrepute,  than  the  system 
adopted  by  too  many  religious  people,  of  acting  rightly, 
but  giving  false  motives  for  their  actions,  from  a  false 
shame  of  avowing  the  true.  This  is  quite  contrary  to 
the  very  spirit  of  gospel  morality,  where  all  is  to  be 
honest,  and  plain,  and  open :  a  religious  professor  with- 
out candour,  is  almost  a  contradiction  in  terms.  You 
will,  therefore,  be  careful  to  avoid  concealment,  even 
as  to  your  enjoyment  of  religious  ordinances  ;  the  end 

*  1  Corinthians  vii.  14. 


LECTURE  VII.  109 

can  never  be  valuable  to  you,  when  the  means  by 
which  you  attain  it  are  questionable.  Be  open,  be 
candid,  be  sincere ;  and  if,  in  consequence,  you  are 
precluded  from  the  enjoyment  of  any  religious  privi- 
leges, God  will  more  than  compensate  for  the  heaviest 
loss  you  can  sustain,  by  his  approving  smile  and  cove- 
nanted blessing. 

I  need  add  no  more  upon  the  certainty  of  the  com- 
mand of  the  wife's  obedience ;  the  mercy  and  the 
comfort  of  it,  although  equally  true,  may  not  be  to  all 
equally  apparent.  They  will,  perhaps,  never  be  fully 
known,  until  the  secrets  of  all  hearts  shall  be  opened, 
and  then  the  day  shall  declare,  how  many  actions 
which  have  now  the  appearance  of  inconsistency,  were 
performed  in  obedience  to  the  command  of  God,  be- 
cause in  submission  to  the  will  of  a  husband ;  how 
much  of  penalty  and  self-denial,  which  the  world  never 
knew,  there  was  in  reality  in  those  scenes  of  apparent 
pleasure,  to  which  the  command  of  a  husband  has  car- 
ried a  submissive  wife ;  how  many  a  secret  tear  has 
been  shed,  and  how  many  a  secret  prayer  has  been 
offered  at  the  throne  of  grace,  for  him  who  insisted 
upon  these  painful  compliances ;  and,  in  consequence, 
how  much  more  the  hidden  hfe  of  faith  in  the  soul 
grew,  and  strengthened,  and  flourished,  under  all  these 
outward  hindrances,  than  in  many  a  course  which  has 
never  experienced  their  interruption  or  their  pain. 

III.  Lastly,  I  would  address  a  few  closing  words  to 
you  who  have  married  "  in  the  Lord,"  or  who  have, 
since  your  union,  been  together  brought  to  the  know- 
ledge of  Christ  Jesus  our  Lord,  and  to  a  participation 
in  the  joys  of  his  salvation. 

It  is  scarcely  too  much  to  say  that  your  lot — what- 

10 


110  LECTURE  VII. 

ever  be  your  station,  unless  you  are  suffering  from  great 
and  pressing  privations,  or  are  at  present  under  the 
chastening  hand  of  your  God — is  the  happiest  which 
the  sun  can  shine  upon.  Trials  and  troubles  there  will 
ever  be,  some  drops  from  the  bitter  fruit  of  Eden  will 
find  their  way  into  every  cup ;  but,  unquestionably,  the 
higher  the  cup  is  filled  with  the  grateful  love  of  God, 
and  with  the  holy  love  of  each  other,  the  less  room  will 
there  be  for  the  distillations  of  that  worse  than  Upas  tree 
to  mingle  with  it. 

There  is  little  for  the  minister  of  Christ  to  say  to  you 
upon  the  duties  and  the  obligations  of  the  marriage 
state,  of  which  you  are  not  already  conscious.  One 
point,  however,  there  is,  which  is  seldom  dwelt  upon, 
and  yet  so  material  to  a  Christian  union,  and  so  power- 
fully productive  of  Christian  happiness  in  that  union, 
that  I  would  affectionately  press  it  upon  your  attention. 
It  is  this  :  Endeavour,  both  husbands  and  wives,  to 
avoid,  or  to  overcome,  all  reserve  upon  religious  sub- 
jects between  yourselves.  You  have  one  heart,  and 
one  hope,  and  one  Saviour,  and  one  heaven ;  you  are 
engaged  in  traversing  together  the  straight  and  narrow 
path  which  leads  to  your  Father's  kingdom,  do  not, 
therefore,  walk  sullenly  and  silently  upon  it,  as  if  each 
were  travelling  by  a  diflerent  road,  and  going  to  heaven 
alone.  There  is,  no  doubt,  a  difficulty  in  conversing 
upon  these  high  subjects  with  those  who  are  the  most 
closely  allied  to  us,  perhaps  a  greater  difficulty  than 
with  those  who  are  almost  utter  strangers ;  it  may  be, 
because  we  all  feel  that  it  is  easier  to  talk  well,  than  to 
act  consistently;  while  those  who  know  us  best  are, 
perhaps,  the  most  conscious  of  our  imperfections ;  but 
whatever  be  the  reason,  it  is  essential  to  your  happiness 


LECTURE  VII.  Ill 

that  you  overcome  it.  Read  the  word  of  God  together; 
converse  upon  it  together ;  pray  over  it  together ;  the 
fire  of  wedded  love  never  burns  so  purely  and  so 
brightly  as  w^hen  continually  rekindled  from  the  living 
coals  upon  the  altar  of  God.  There  is  on  record  an 
instance  of  a  very  sincere  Christian,  whose  only  sub- 
ject of  lamentation  upon  his  dying  bed  was,  that  he 
had  conversed  so  sparingly  upon  these  blessed  truths, 
and  read  so  little,  and  prayed  so  seldom  with  his  wife. 
But  it  never  yet  was  recorded  that  there  was  one 
who  complained  that  he  had^occupied  too  large  a  por- 
tion of  his  time  in  these  employments. 

You  must  look  forward  to  an  hour  of  separation; 
although  to  you  it  will  be  but  temporary,  still  it  is  the 
part  of  Christian  wisdom  and  Christian  prudence  to 
extract  every  sting  which  God  in  mercy  enables  you ; 
do  not,  therefore,  leave  this  for  a,  death-bed,  or  a 
parting  hour.  And  if  not  this,  then  surely  none  of  still 
sharper  point,  or  still  more  poisonous.  "  Bear  ye  one 
another's  burdens,  and  so  fulfil  the  law  of  Christ."* 
Days  of  darkness  and  hours  of  trial  will  come  to  you, 
my  beloved  Christian  brethren,  as  well  as  to  those 
whom  I  before  addressed ;  but  how  different,  how 
widely  different,  are  your  prospects.  Would  that  we 
could  place  the  ungodly  man  for  one  hour  within  the 
blessed  enclosure,  and  upon  that  high  eminence  on 
which  you  stand ;  the  sight  of  the  prospect  w^hich  lies 
before  you,  would  surely  avail  to  soften,  if  not  to  change 
and  to  convert  his  heart ;  but  this  cannot  be.  You 
may,  however,  rejoice  in  them  yourselves,  and  fill  your 
hearts  with  thanksgivings,  and  your  lips  with  praise, 

*  Galatians  vi.  2. 


112  LECTURE  VII. 

that  he  who  has  made  you  to  differ  from  others,  has 
not  only  made  your  wedded  Hfe  a  holy  state  and  a 
happy  state,  but  a  promise  and  a  foretaste  of  a  far 
holier  and  a  far  happier  which  is  awaiting  you.  As 
years  roll  on,  and  as  the  enjoyments  of  this  life  are 
daily  and  hourly  contracting  into  a  still  smaller  com- 
pass ;  as  the  friends  of  your  youth,  and  the  companions 
of  your  maturer  age,  are  called  away,  and  few  of  those 
who  have  cheered  and  gladdened  life  remain,  then  do 
the  blessings  of  a  truly  Christian  union  shine  forth  with 
a  splendour  rivalling  the  last  rich  rays  of  the  setting 
sun.  To  see  those  whom  you  have  loved  through  life, 
and  still  love  dearer  and  more  tenderly  as  Ufe's  tide  is 
ebbing  fast  into  the  ocean  of  eternity,  to  see  them  stand- 
ing with  you  upon  the  brink  of  time,  and  looking  calmly 
upon  those  dark  waters  which  have  no  returning  tide, 
ready  like  yourself  to  enter  into  the  valley  of  the  shadow 
of  death,  with  the  same  rod  and  staff  to  comfort  them, 
the  same  Saviour  to  support  them,  the  same  eternal 
mansions  to  receive  them;  knowing  that  your  truest 
enjoyments  here  have  been  those  which  have  partaken 
the  most  largely  of  the  occupations  and  delights  of  eter- 
nity ;  these  are  joys  well  worth  the  purchase  of  the 
longest  and  the  happiest  life  which  earth  has  ever  seen, 
and  these  are  delights  which  none  but  those  who  are 
"in  the  Lord"  can  ever  know. 

May  God  grant  that  all  who  now  hear  me,  may  one 
day  experience  the  reality  and  the  blessedness  of  these 
mercies  here,  and  the  still  richer  enjoyment  of  them  in 
that  kingdom  where  "  there  is  neither  marrying  nor 
giving  in  marriage,  but  where  we  shall  be  equal  to 
the  angels  of  God,  being  the  children  of  the  resurrec- 
tion." 


115 


LECTURE  I. 

St.  John  ii.  13, 14, 15. 

f 

"  And  the  Jews'  Passover  was  at  hand,  and  Jesus  went  up  to  Jeru- 
salem, and  found  in  the  temple  those  that  sold  oxen,  and  sheep, 
and  doves,  and  the  changers  of  money  sitting;  and  when  he  had 
made  a  scourge  of  small  cords,  he  drove  them  all  out  of  the 
temple." 

We  resume  the  history  of  our  Lord  at  that  period 
which  immediately  succeeds  his  first  miracle  at  the 
marriage  in  Cana.  No  sooner  had  he  given  that  re- 
markable evidence  of  his  divine  power,  than,  after  a 
few  days'  sojourn  at  Capernaum,  he  went  up  to  Jeru- 
salem to  the  Passover.  There  are  few  things  more 
observable  than  our  Lord's  undeviating  attention  to  the 
ceremonial  law  of  the  Jews.  So  long  as  he  continued 
under  his  parents'  roof,  we  are  told  that  "  He  went  up 
with  them  every  year  to  the  feast  of  the  Passover."* 
And  now,  when  he  had  commenced  his  ministry,  when 
he  was  looking  to  the  end  of  these  things  which  were 
so  shortly  to  be  aboHshed,f  we  find  him  just  as  unre- 
mitting as  ever,  in  his  observance  of  them.  Only  four 
Passovers  occurred  during  the  course  of  our  Lord's 
ministry ;  this  mentioned  in  the  text  was  the  first,  and 
Jesus  suflfered  at  the  fourth.     If  we  are  permitted  to 

*  Luke  ii.  41.  t  See  2  Corinthians  iii.  13. 


116  LECTURE  I. 

conclude  the  history,  we  shall  see  that  he  was  present 
in  Jerusalem  upon  every  return  of  this  great  solemnity. 
I  mention  this  circumstance,  because  it  appears  desira- 
ble, in  following  so  vast  a  narrative,  embracing  nearly 
the  whole  of  the  gospels  of  the  four  evangelists,  to 
establish  certain  points  in  our  minds  which  may  act  as 
way-marks  to  assist  us  in  obtaining  a  clear  and  con- 
nected view  of  the  different  portions  of  the  history,  har- 
monized according  to  the  times  at  which  they  took 
place.  The  only  marks  of  this  kind  which  occurred, 
at  least  that  we  can  distinguish,  are  the  Passovers 
which  happened  during  our  Lord's  ministry.  To  these, 
then,  we  shall  from  time  to  time  refer,  to  mark  more 
distinctly  at  what  period  of  our  Lord's  life  we  have 
arrived.  In  the  first  section  of  these  lectures,  we  have 
already  reviewed  the  history  of  our  Lord,  from  his 
birth  to  the  first  Passover,  after  the  commencement  of 
his  ministry  ;  with  this  we  now  commence. 

In  the  present  section  we  purpose  investigating  the 
incidents  which  took  place  between  the  first  and  the 
second  Passover ;  then,  at  some  future  period  between 
the  second  and  the  third  Passover  ;  and  lastly,  between 
the  third  and  the  concluding  Passover,  with  which  the 
ministry  and  the  life  of  our  divine  Master  together  ter- 
minated. Jesus,  then,  intending  to  keep  this  first  Pass- 
over which  had  occurred  since  the  commencement  of 
his  public  ministry,  arrived  in  Jerusalem,  and  imme- 
diately went  to  the  temple. 

The  temple  at  Jerusalem  was  divided  into  several 
courts  and  enclosui'es.  First  and  nearest  to  "  the  Holy 
Place"  itself,  was  "  the  court  of  the  priests,"  in  which 
the  sacrifices  were  offered ;  then  the  court  appropriated 
to  the  women ;  then  that  in  which  the  Israelites  alone 


THE  HISTORY 

OF 

OUR    LORD    AND    SAVIOUR 
JESUS    CHRIST. 


SECTION  II. 

FROM  THE  FIRST  TO  THE  SECOND  PASSOVER. 


LECTURE  I.  117 

worshipped ;  and  then,  "  the  court  of  the  Gentiles,"  or 
outward  court,  in  which  "  the  proselytes  of  the  gate" 
performed  their  devotions,  and  which  occupied  the 
whole  space  from  the  buildings  of  the  temple  to  the 
wall  which  divided  them  from  the  common  ground  of 
the  city.  The  whole  of  these  courts  went  by  the  name 
of  the  temple,  although  this  outward  enclosure  was 
open  to  the  air,  and  was  free  for  the  admission  of 
people  of  every  country  and  faith.  It  was  here  that, 
by  the  sufferance  of  the  priests,  and  probably  to  answer 
their  mercenary  views,  the  Gentiles  were  permitted  to 
bring  cattle  for  sale  for  the  sacrifices,  and  doves  for 
the  offerings  of  the  poorer  class  of  lying-in  women,  and 
money,  that  the  foreign  coin,  which  Jews  from  distant 
parts  of  the  world  brought  with  them,  might  be  changed 
into  the  current  coin  of  Judaea,  the  half-shekel  which 
every  Jew  paid  for  the  service  of  the  tabernacle.^^  Our 
Lord  having  then  proceeded  to  the  temple,  and  finding 
there  "  those  that  sold  oxen,  and  sheep,  and  doves,  and 
the  changers  of  money  sitting ;  when  he  had  made  a 
scourge  of  small  cords,"  in  all  probability  from  the 
ropes  which  were  used  to  fasten  the  cattle,  "  he  drove 
them  all  out  of  the  temple,  and  the  sheep,  and  the  oxen, 
and  poured  out  the  changers'  money,  and  overthrew 
the  tables ;  and  said  unto  them  that  sold  doves,  take 
these  things  hence,  make  not  my  Father's  house  a  house 
of  merchandise.  And  his  disciples  remembered  that  it 
was  written.  The  zeal  of  thine  house  hath  eaten  me  up."t 
It  is  remarkable  that  almost  the  first  action  of  our 
Lord,  after  the  commencement  of  his  ministry,  and  the 
last  before  its  close,  should  have  been  precisely  the 

*  Exodus  XXX.  13.  t  Psalm  Ixix.  9. 


118  LECTURE  I. 

same;  viz.  the  cleansing  the  temple  of  God.  Twice 
did  he  perform  this  miracle ;  for  it  is  difficult  to  con- 
ceive it  less  than  miraculous,  that  one  unarmed  and 
unsupported  individual  should  enter  the  court  of  the 
temple,  and  drive  before  him  the  numerous  profaners 
of  its  sanctity,  and  unaided,  fulfil  that  striking  prophecy 
of  Malachi,  "  The  Lord  whom  ye  seek  shall  suddenly 
come  to  his  temple,  even  the  Messenger  of  the  Cove- 
nant. But  who  may  abide  the  day  of  his  coming  ?  and 
who  shall  stand  when  he  appeareth  ?  for  he  is  like  a 
refiner's  fire,  and  like  fuller's  soap.  And  he  shall  sit 
as  a  refiner  and  purifier  of  silver,  and  he  shall  purify 
the  sons  of  Levi,  and  purge  them  as  gold  and  silver, 
that  they  may  oflfer  to  the  Lord  an  oflfering  in  righteous- 
ness."* It  was  thus  that  our  Lord  began  to  "purify 
the  sons  of  Levi,"  by  correcting  the  outward  abuses  of 
the  temple,  preparatory  to  his  far  more  searching  and 
sifting  purification  of  its  inward  deformities  and  sins ; 
bequeathing  a  lesson  to  the  visible  church  of  God  in 
after  ages,  that  as  in  the  most  sacred  of  all  human  edi- 
fices, so  in  the  most  holy  of  all  human  institutions, 
abuses  may  in  time  intrude  themselves,  and  that  it  is  the 
part  both  of  prudence  and  of  holiness,  not  to  deny  their 
existence  where  they  indeed  exist,  but,  after  the  example 
of  our  Lord  himself,  to  be  the  first  to  discover  and  re- 
move them.  So  diflferently  do  men,  in  general,  reason 
upon  this  head,  that  even  to  hint  at  an  imperfection,  or 
an  abuse,  in  any  human  institution,  is  considered  too 
often,  as  an  act,  at  least,  of  wavering  friendship,  if  not 
of  treason  and  hostility.  The  consequence  of  this  is, 
that  instead  of  striving  to  remove  imperfections  as  they 

*  Malachi  iii.  1—3. 


LECTURE  I.  119 

arise,  we  are  led  rather  to  endeavour  to  conceal  them 
even  from  ourselves ;  to  abstain,  through  some  undefined 
dread  of  calling  down  a  curse  instead  of  a  blessing, 
from  all  attempts  to  remedy  even  those  defects  of  which 
we  ourselves  are  conscious  ;  to  hesitate  in  removing,  as 
it  were,  even  the  ivy  which  is  disfiguring  the  column, 
lest  we  pull  down  the  column  itself.  But,  brethren, 
there  is  both  cowardice  and  faithlessness  in  this  false 
alarm.  The  temple  of  God  at  Jerusalem  could  only 
remain  the  temple  of  God,  by  being  from  time  to  time 
refined,  and  purified,  and  made  meet,  and  kept  meet, 
for  its  master's  presence.  Twice,  as  we  have  before 
observed,  did  our  Lord  in  his  own  person  cleanse  the 
temple ;  the  first  time  he  contented  himself  with  telling 
the  buyers  and  sellers  that  they  were  making  God's 
house  a  "  house  of  merchandise  ;"*  the  second  time  he 
told  them,  with  increasing  severity,  and  a  stronger  omen 
of  approaching  judgment,  that  they  had  made  the  house 
of  God  a  "  den  of  thieves  ;"'|-  but  the  third  time  he  came 
to  that  temple,  it  was  in  that  awful  coming  when  "  the 
abomination  of  desolation"  was  seen  standing  in  the 
place  '^  where  it  ought  not,"J  when  the  Roman  eagle 
fleshed  its  beak  in  the  bodies  of  the  priests,  and  flapped 
its  wings  over  the  smouldering  ruins  of  the  temple. 

O,  that  men  were  wise,  that  they  would  consider  these 
things  !  Truly  scriptural,  and  truly  apostolical,  as  is 
the  admirable  Church  Establishment  of  this  country ; 
its  dearest  friends  cannot  feel  assured  that  no  evils,  no 
deformities,  have,  in  the  lapse  of  centuries,  crept  in; 
that  no  imperfections  are  to  be  found  even  in  the  outer 
courts  of  the  sanctuary  !     While  every  true   and   con- 

*  John  ii.  16.       t  Matthew  xxi.  13 ;  and  Mark  xi.  17.       |  Mark  xiii.  14. 


120  LECTURE  I. 

scientious  Churchman  must  allow  that  the  fabric  of  our 
Establishment,  apostolical  in  its  foundation,  and  scrip- 
tural in  all  its  parts,  stands  forth  pre-eminently  in  the 
circuit  of  God's  visible  temple,  as  "  the  Holy  Place"  of 
the  whole  earth ;  and  while  every  enlightened  Christian 
will  agree  that  its  liturgy,  and  its  articles,  and  its  homi- 
lies remain,  like  the  "  Holy  of  holies,"  preserved  from 
contamination,  by  the  Spirit  of  our  God  so  visibly  and 
all-pervadingly  inhabiting  them,  there  are  those  who 
wish  well  to  our  Zion,  and  yet  believe  that  there  is  that 
on  the  exterior  of  the  edifice,  by  the  removal  of  which, 
the  whole  building  would  be  incalculably  improved,  and 
beautified,  and  strengthened.  And  shall  we  refuse,  be- 
cause, thanks  be  to  God,  abuses  have  not  found  their 
way  into  the  innermost  recesses,  and  polluted  the  dear- 
est shrines  of  our  temple,  shall  we  refuse  to  listen  to 
those  who  are  anxious  to  remove  what  they  consider  its 
outward  deformities'?  or,  fearful  alternative!  shall  we 
wait  until,  not  our  friends,  but  our  enemies,  shall  do  for 
us  what  we  might  far  more  wisely  and  far  more  effec- 
tually, by  God's  help,  have  done  for  ourselves  ?  Shall 
we  wait  until,  under  pretence  of  cleansing  the  outward 
courts  of  the  temple,  our  assailants  not  only  rend 
asunder  the  veil,  and  force  their  way  into  the  sanctuary, 
and  profane  the  Holy  of  holies,  but  ultimately  destroy 
that  which  the  Almighty  has  for  so  many  centuries 
consecrated  by  his  own  immediate  presence,  and  de- 
clared, by  the  blessings  which  have  flowed  from  it  to  all 
the  Protestant  nations  of  the  world,  to  be  indeed,  "  the 
house  of  God,  and  the  gate  of  heaven  ?"* 

In  our  Lord's  reformation  of  the  temple,  brethren, 

*  Genesis  xxviii.  17. 


LECTURE  I.  121 

there  were  two  remarkable  features,  without  the  combi- 
nation of  which,  no  reformation  can  be  either  profitable 
or  desirable.  I  allude  to  his  zeal  and  to  his  discretion, 
one  as  obviously  and  as  strikingly  exemplified  as  the 
other.  So  great  was  his  zeal,  that  even  his  disciples, 
when  they  beheld  him  alone  encountering  the  enraged 
multitude  of  heathen  traffickers,  and  driving  them  forth 
out  of  the  temple,  appear  to  have  been  alarmed  either 
for  his  safety  or  his  sanity,  until  they  recollected  that  the 
Psalmist  had  foretold  the  wonderful  fervour  of  the  Re- 
deemer's zeal;  or,  as  it  is  expressed,  until  "they  remem- 
bered that  it  was  written,  The  zeal  of  thine  house  hath 
eaten  me  up."* 

But  if  the  disciples  did  not  fail  to  observe  the  zeal  of 
our  Lord,  we  must  not  fail  to  remark  his  discretion. 
For  while,  as  we  are  told,  he  drove  out  the  oxen,  which 
could  easily  be  followed  and  regained,  and  poured  out 
the  money,  which  could  as  easily  be  gathered  up  again; 
you  will  observe,  that  he  did  not  in  a  similar  manner 
set  at  liberty  the  doves,  for  these,  once  upon  the  wing, 
would  probably  never  again  have  been  secured  by  their 
rightful  owners;  instead,  therefore,  of  opening  the  cages, 
and  putting  the  doves  to  flight,  our  Lord  gently,  though 
authoritatively,  spoke  to  "  those  that  sold  doves,  saying, 
Take  these  things  hence."f 

This,  brethren,  is  the  spirit,  the  only  spirit,  in  which 
any  really  serviceable  reformation  of  our  temple  can  be 
conducted.  There  must  be  a  steady,  ardent,  uncom- 
promising "  zeal  for  God,"J  which  will  admit  of  no 
trifling,  no  compromise,  with  regard  to  the  real  corrup- 
tions of  God's  house,  if  any  such  there  be ;  but  at  the 

*  John  ii.  17.  t  John  ii.  16.  X  Romans  x.  2. 

11 


122  LECTURE  I. 

same  time,  this  zeal  must  be  attended  by  a  holy  pru- 
dence, a  moral  courage,  which  will  sacrifice  nothing  to 
the  restless  desire  of  change,  or  the  weakness  of  timid 
friends,  or  the  clamour  of  time-serving  adversaries ;  but 
having  removed  those  things  which  are  really  objec- 
tionable, and  repaired  what  time*  or  inadvertency  may 
have  injured,  will  take  its  stand  upon  the  great  and  sub- 
stantial excellencies  of  our  spiritual  edifice,  and  resist, 
even  unto  the  death,  all  destructive  interference  with 
them. 

"  Then  answered  the  Jews,  and  said  unto  him.  What 
signs  showest  thou  unto  us,  seeing  thou  doest  these 
things  ?'f 

When  the  Jews  beheld  our  Lord  thus  boldly  under- 
taking as  a  private  individual  the  great  work  of  refor- 
mation, it  was  not  only  natural,  but  praiseworthy,  that 
they  should,  inquire  into  the  nature  of  his  authority,  and 
the  extent  of  his  commission.  But  when  they  who  had 
heard  him  ^' speak  as  never  man  spake,"J  saw  him  thus 
act  as  never  man  acted,  with  a  power  and  success  per- 
fectly superhuman,  it  was  the  height  of  incredulity  and 
folly  to  demand  a  sign.  For  what  sign  more  conclusive 
than  the  prophecy  of  Malachi,  to  which  I  have  before 
referred,  "  Who  shall  stand  when  he  appeareth  '?"§  and 
the  "  scourge  of  small  cords,"  by  which  most  inadequate 


*  We  are  expressly  told  in  the  Preface  to  the  Book  of  Common  Prayer, 
which  was  authorized  by  the  House  of  Convocation  in  1661,  that  "  the  par- 
ticular forms  of  Divine  Worship,  and  the  rites  and  ceremonies  appointed  to 
be  used  therein,  being  things  in  their  own  nature  indifferent  and  alterable, 
and  so  acknowledged ;  it  is  but  reasonable,  that  upon  weighty  and  important 
considerationSi  according  to  the  various  exigency  of  times  and  occasions,  such 
changes  and  alterations  should  be  made  therein,  as  to  those  that  are  in  place 
of  authority  should  from  lime  to  time  seem  either  necessary  or  expedient." 

t  John  ii.  18.  t  John  vii.  46.  $  Malachi  iii.  27. 


LECTURE  I.  123 

instrument  so  remarkable  a  fulfilment  of  the  prophecy 
had  been  produced  ? 

Our  Lord,  therefore,  instead  of  a  sign,  to  satisfy  their 
scepticism,  gives  them  a  prediction,  more  perplexing 
than  even  the  incident  which  they  had  just  witnessed. 
"Jesus  answered  and  said  unto  them,  Destroy  this  temple, 
and  in  three  days  I  will  raise  it  up  again.  Then  said 
the  Jews,  Forty  and  six  years  was  this  temple  in  build- 
ing, and  wilt  thou  raise  it  up  in  three  days  ?  But  he 
spake  of  the  temple  of  his  body.  When,  therefore,  he 
was  risen  from  the  dead,  the  disciples  remembered  that 
he  had  said  this  unto  them ;  and  they  believed  the  scrip- 
ture, and  the  word  which  Jesus  had  said."* 

How  "  slow  of  heart"!  were  even  the  disciples  of  our 
Lord,  in  comprehending  the  gracious  words  which  fell 
from  his  lips,  if,  as  it  appears,  they  never  understood 
this  simple  declaration  of  the  Saviour,  until  they  were 
taught  it  amid  the  glories  of  his  resurrection  from  the 
dead.  Take  courage  then,  my  brethren,  if  there  be 
many  dark  passages  to  you  at  the  present  moment  in 
the  revealed  word  of  our  God.  If  you  are  among  the 
true  followers  of  our  Lord,  you  will  not  make  them  a 
cause  of  anxiety  or  distrust.  While  the  Jews,  loud  in 
their  cavillings,  misinterpreted  and  condemned  our 
Lord's  assertion,  the  disciples  in  silence  pondered  it  in 
their  hearts;  and  what  was  the  consequence?  that  in 
after  days,  when  their  views  of  divine  truth  became 
clearer,  they  remembered  the  words  which  Jesus  had 
spoken,  and  believed.  There  are  few  advanced  Chris- 
tians who  will  not  tell  you,  that  those  passages^  in  holy 
writ  which  in  the  days  of  their  uninstructed  bhndness, 
or  at  the  commencement  of  their  spiritual  course,  were 
their  greatest  stumbling-blocks,  have  now  become,  since 

*  John  ii.  19—22.  t  Luke  xxiv.  26. 


124  LECTURE  I. 

their  eyes  have  been  opened,  among  their  most  precious 
and  soul-encouraging  views  of  divine  truths ;  and  with 
him  of  old  who  feasted  upon  the  honey  which  the  bees 
had  made,  ^even  in  the  carcass  of  the  Hon  which 
would  have  destroyed  him,  so  can  they  say,  "  Out  of 
the  strong  came  forth  sweetness;"^  for  what  were  once 
the  most  perilous  portions  of  God's  word,  are  now 
"  sweeter  than  honey  or  the  honey-comb."f 

The  chapter  concludes  by  informing  us,  that  during 
this  Passover  at  Jerusalem  "  many  believed  on  his  name, 
when  they  saw  the  miracles  that  he  did.^J  When  men 
are  drawn  more  by  Christ's  w^onders  than  by  his  words, 
their  conversion  is  seldom  real,  seldom  permanent.  We 
should  feel  more  pleasure  in  one  follower  w^ho  is  drawn 
to  Christ  by  a  sense  of  his  own  misery,  and  helplessness, 
and  sin,  than  in  fifty  who  are  allured  by  the  sight  of  mira- 
cles, and  wonders,  and  signs.  Accordingly  we  are  told, 
that  Jesus  "  did  not  commit  himself  to  them,  because," 
as  the  apostle  emphatically  remarks,  "  He  knew  all  men, 
and  needed  not  that  any  should  testify  of  man,  for.  he 
knew  what  was  in  man."§ 

We  would  urge  you,  brethren,  as  to  the  practical 
result  of  these  concluding  verses,  to  consider  what 
should,  be  the  effect  upon  your  own  minds  of  this  great 
gospel  truth,  "  Jesus  knoweth  all  men :"  Jesus,  therefore, 
knoweth  you.  As  the  Psalmist  says,  ^*  The  righteous 
God  trieth  the  very  heart  and  reins."||  If  he,  as  he 
most  surely  does,  know4  what  is  in  your  heart,  what 
does  he  discover  there  ?  Hear  from  his  own  lips,  from 
the  mouth  of  him  who  "  knew  what  was  in  man,"  what 
be  really  sees  in  that  sink  of  corruption.  "  Out  of  the 
heart,"  says  the  blessed  Jesus,  in  the  15th  chapter  of  St. 

*  Judges  xiv.  14.  t  Psalm  xix.  10.  t  John  ii.  23. 

$  John  ii.  24,  25.  II  Psalm  vii.  9. 


LECTURE  I.  125 

Matthew's  Gospel,  "  proceed  evil  thoughts,  murders, 
adulteries,  fornications,  thefts,  false  witness,  blasphe- 
mies; these  are  the  things  which  defile  the  man."  And, 
brethren,  these  are  the  things,  not  indeed  in  the  full 
growth  of  their  frightful  maturity,  but  in  the  malignant 
and  hateful  embryo,  which  our  Lord  beholds  in  every 
natural  heart  that  he  inspects.  He  sees  the  full-grown 
murder  in  the  angry  thought,  the  matured  adultery  and 
fornication  in  the  infant  lust,  the  ripened  blasphemy  in 
the  first  buddings  of  doubt.  If,  then,  this  righteous 
Saviour  was  so  filled  w^ith  holy  indignation  at  the  pollu- 
tions of  God's  temple,  that  he  could  not  refrain  himself 
until  he  had  driven  forth  every  offender,  "  of  how  much 
sorer  punishment"*  shall  not  he  be  the  minister  of  to 
those  who  cherish  such  corruptions  in  the  living  temple 
of  their  God.  For  "  know  ye  not  that  ye  are  the  temple 
of  God,  and  that  the  Spirit  of  God  dwelleth  in  you  ?  If 
any  man  defile  the  temple  of  God,  him  shall  God  de- 
stroy ;  for  the  temple  of  God  is  holy,  which  temple  ye 
are."f  Rest,  then,  on  no  outward  reformation,  no  par- 
tial cleansing  of  the  affections  and  heart,  but  seek  his 
presence  w^ho  is  *'  as  a  refiner's  fire,  and  as  fuller's 
soap."J  Admit  him  fully  and  freely  into  your  hearts, 
at  the  door  of  which  he  is  so  continually  knocking,  and 
he  will  do  for  the  spiritual  temple  of  your  body  what  he 
did  for  the  Lord's  house  at  Jerusalem ;  he  will  cleanse, 
and  purify,  and  sanctify,  until  every  unholy  lust,  and 
debasing  passion,  and  unworthy  temper,  shall  be  driven 
forth  before  him,  and  your  "  whole  body,  and  soul,  and 
spirit,  shall  be  preserved  blameless  unto  the  coming  of 
our  Lord  Jesus  Christ.  Faithful  is  he  that  hath  called 
us,  who  also  will  do  it."§ 

*  Heb.  X,  39.      1 1  Cor.  iji.  16, 17.      t  Malachi  iii.  2.      $  1  Thess.  v.  23. 

11* 


126 


LECTURE    IL 

St.  John  iii.  1,  2. 

"  There  was  a  man  of  the  Pharisees  named  Nicodemus,  a  ruler  of 
the  Jews ;  the  same  came  to  Jesus  by  night." 

We  have  now  been  enabled  to  trace,  by  the  light  of 
God's  word,  the  important  incidents  in  the  life  of  our 
divine  Saviour,  during  more  than  thirty  years  of  his 
earthly  pilgrimage ;  and  yet,  strange  as  it  may  appear, 
we  have  not  hitherto  arrived  at  a  single  instance  of  his 
familiar  conversation.  One  or  two  sentences  which 
have  fallen  from  his  lips  have,  indeed,  been  preserved, 
precious  gems  in  the  treasury  of  Scripture,  but  we  have 
yet  had  no  continued  discourse,  no  specimen  of  the 
manner  in  which  our  Lord  deUneated  the  great  and 
wonderful  scheme  which  he  came  to  announce  and  to 
fulfil.  We  are  this  morning,  however,  to  be  admitted 
to  this  -  high  privilege ;  we  are  to  hear  the  great  and 
leading  truths  of  our  holy  rehgion  developed  by  our 
divine  Master  himself;  we  are  to  follow  him  into  his 
retirement,  to  hsten  to  his  most  secret  converse ;  and 
thus  to  ascertain  from  the  gracious  words  which  dropt 
from  his  lips,  all  that  is  most  important  for  man  to  know 
on  this  side  heaven.  "  Take  heed,  therefore,  how  ye 
hear,"*  "  for  to  whom  much  is  given,  from  him  shall 
much  be  required."! 

*  Luke  viii.  18.  t  Luke  xii.  48. 


LECTURE  11.  127 

It  was,  then,  at  the  time  of  the  first  passover,  after 
the  commencement  of  our  Lord's  ministry,  and  very 
shortly  after  the  remarkable  incident  which  we  reviewed 
in  the  last  lecture,  during  one  of  those  nights  which 
succeeded  days  of  labour  and  of  miracle,  and  in  which 
our  Lord  withdrew  himself  from  the  society  even  of  the 
most  beloved  disciples,  to  enjoy  the  fullest  communion 
with  his  heavenly  Father,  that  the  following  deeply 
interesting  conference  took  place. 

"  A  man  of  the  Pharisees,  named  Nicodemus,  a  ruler 
of  the  Jews,"  L  e.  one  of  the  members  of  the  Sanhedrim, 
or  great  council  among  the  Jews,  came  to  our  Lord. 
The  evangeUst  mentions  expressly  that  Nicodemus 
came  by  night,  as  a  remarkable  feature  in  the  incident, 
and  forming,  no  doubt,  an  evidence  of  the  timidity  of 
the  inquirer's  character,  which  we  see  very  fully  borne 
out  by  his  subsequent  conduct.  But  though  the  evan- 
gelist, writing  by  the  Spirit  of  God,  has  seen  fit  to  men- 
tion this  proof  of  the  new  convert's  cowardice,  for  our 
edification,  our  Lord  never  once  mentioned  it  to  Nico- 
demus himself,  during  the  w^hole  of  their  interview ;  so 
kindly,  so  mercifully  considerate  was  he  even  to  the 
most  obvious  infirmities  of  those  who  sought  him  in 
sincerity. 

Would  that  Christians  would  attend  more  to  these 
minute  touches  of  character  to  be  found  in  the  life  of 
the  Lord  Jesus,  that  they  might  walk  the  more  closely 
in  his  footsteps.  Were  he  their  constant  model,  how 
differently  would  they  act  towards  those  who  are 
anxious  in  sincerity  to  inquire  into  the  things  belong- 
ing to  their  peace,  but  over  whom  the  fear  of  the  world 
still  possesses  so  large  an  influence,  that,  like  Nicode- 
mus, they  cannot  yet  escape  altogether  from  its  thral- 


128  LECTURE  II. 

dom.  In  dealing  with  all  such,  let  the  compassionate 
Saviour  be  your  pattern :  be  wiUing  to  guide,  and  in- 
struct, and  counsel,  even  where  much  remains  of  that, 
which  in  a  more  advanced  Christian  would  be  a  scandal 
to  the  name.  How"  many  an  inquirer  into  divine  truth 
has  been  driven  back  upon  the  world  again,  because  he 
was  expected  at  once  to  brave  its  ridicule  and  its  scorn, 
before  he  had  acquired  that  knowledge  and  that  love, 
that  depth  of  feeling  and  of  interest  in  religion,  which 
are  indispensable  to  enable  him  to  "  rejoice"  at  the 
malice  of  his  enemies,  and  to  "  be  exceeding  glad"* 
when  they  revile  him.  Had  our  Lord  closed  his  doors 
against  Nicodemus,  because  he,  who  was  ashamed  to 
acknowledge  the  Messiah  in  the  face  of  the  world,  crept 
to  his  lowly  dwelling  under  the  shadows  of  the  night, 
how  great  would  have  been  the  injury  to  the  infant 
Church,  how  unutterable  the  loss  to  the  soul  of  this  timid 
inquirer. 

As  soon  as  Nicodemus  was  admitted  into  our  Lord's 
presence,  he  thus  addressed  him,  "  Rabbi,"  giving  him 
that  title  of  respect  which,  as  the  word  of  God  informs 
us,  the  Pharisees  so  dearly  loved,  "  Rabbi,  we  know 
that  thou  art  a  teacher  come  from  God ;  for  no  man 
can  do  these  miracles  that  thou  doest,  except  God  be 
with  him."t 

"  We  know  that  thou  art  a  teacher  come  from  God ;" 
we,  the  Pharisees :  what  a  confession !  These  very 
men,  then,  who  dared,  in  after  days,  to  ascribe  the 
miracles  of  our  Lord  to  Beelzebub  ;  who  dared  to  make 
a  boast  of  their  unbelief,  and  to  ask,  "  Have  any  of  the 
rulers  believed  on  him  ?"J  possessed,  at  this  very  time, 

*  Matthew  v.  12.  t  John  iii.  2.  t  John  vii.  48. 


LECTURE  II.  129 

a  positive  conviction  in  their  own  minds  that  Jesus  of 
Nazareth  was  the  Messiah  of  God  !  Proving,  most  un- 
answerably, that  the  sin  against  the  Holy  Ghost,  with 
which  our  Redeemer  charged  them,  was  no  sin  of  igno- 
rance, no  sin  into  which,  unpremeditatedly  and  uncon- 
sciously, the  hapless  victim  may  be  led ;  but  the  bold 
and  intentional  opposition  of  those  who  know  the  Sa- 
viour, and  hate  his  pretensions,  and  defy  his  power,  and 
blaspheme  his  Spirit. 

Our  Lord  thus  called  upon,  by  one  who  in  the  single 
sentence  upon  w^hich  we  have  been  commenting,  may 
be  said  to  have  thrown  aside  the  weapons  of  rebellion 
and  acknowledged  his  allegiance  to  his  rightful  Sove- 
reign, enters  at  once  upon  the  developement  of  the  great 
gospel-scheme  of  salvation. 

Believing  that  this  is  perhaps,  the  most  connected 
view  which  our  Lord  ever  gave  of  these  high  myste- 
ries, in  those  discourses,  at  least,  which  the  Spirit  of 
God  has  seen  good  to  bequeath  to  us,  I  shall  call  your 
attention  to  its  arrangement,  before  I  offer  a  few  brief 
observations  upon  it,  only  premising,  that  in  these  lec- 
tures, while  we  may  slightly  mark  the  more  important 
portions  of  our  Lord's  discourses,  it  does  not  at  all  enter 
into  our  intention  to  expatiate  upon  every  verse. 

1st.  In  this  conversation,  our  Lord  distinctly  lays 
down  the  doctrine  of  the  necessity  of  an  entire  renova- 
tion of  our  fallen  nature,  in  the  case  of  every  individual 
who  shall  enter  the  kingdom  of  God. 

2dly.  He  preaches  the  gospel  in  the  fullest  and  freest 
manner  in  which  the  gospel  ever  yet  was  preached  to 
a  fallen  w^orld ;  proving  that  a  simple  dependence  upon 
himself,  the  everlasting  Saviour,  is  the  sinner's  only 
hope ;  and,  at  the  same  time,  that  it  is  a  full  and  sufR- 


130  LECTURE  XL 

cient  hope  for  every  individual  sinner  who  does  not 
wilfully  reject  it,  to  the  end  of  time. 

And  he  then  concludes  by  setting  the  matter  home 
to  the  heart  of  Nicodemus,  by  a  representation  of  the 
inevitable  effects  of  unbelief,  its  cause,  and  its  punish- 
ment. 

1.  The  clear  and  convincing  statements  of  the  ne- 
cessity of  an  entire  renewal  of  our  nature,  in  all  and 
each  who  hope  to  participate  in  eternal  blessedness. 

With  this  our  Lord  commences,  as  the  most  simple, 
and  as  it  were  foundation-truth,  of  the  whole  edifice, 
^'  Verily,  verily,  I  say  unto  thee,  except  a  man  be  born 
again,  he  cannot  see  the  kingdom  of  God."* 

Plain  and  unquestionable  as  is  this  declaration,  there 
are  few,  very  few,  which  our  Lord  ever  announced, 
that  have  given  rise  to  so  much  opposition,  and  to  such 
angry  and  bitter  controversy ;  because  there  is  no  truth 
so  mortifying,  so  humbling,  to  our  fallen  nature,  and  so 
improbable  and  unintelligible,  till  taught  us  by  the  Spirit 
of  God.  To  tell  the  man  who  is  boasting  of  his  honour, 
and  his  rectitude,  and  his  conscientiousness,  and  his 
benevolence,  that  there  is  still  much,  which  God  re- 
quires, to  which  he  has  not  attained,  would  be  in  itself 
sufficiently  displeasing  to  the  natural  heart;  but  to  tell 
that  man,  as  the  Christian  minister  is  bound  to  tell  him, 
that  with  all  the  high  and  chivalrous  notions  of  what  he 
esteems  the  best  and  brightest  virtues,  that  he  must 
actually  be  "born  again;"  that  he  must  undergo  a  great 
and  visible  change ;  that  the  virtues  which  he  now  de- 
lights in,  and  upon  which  he  is  contented  to  rest  for  his 
acceptance  with  God,  are,  as  they  at  present  grow,  in 

*  John  iii.  3, 


LECTURE  II.  131 

no  degree  better  than  weeds  in  the  spiritual  garden; 
that  before  they  can  please  God,  they  must  all  be  re- 
planted in  a  different  soil  from  that  in  which  they  have 
so  long  been  flourishing ;  that  the  very  heart  and  mo- 
tives from  which  they  spring  must  be  altered ;  and  that 
all  which  he  has  done,  or  is  doing,  from  the  love  of  self, 
or  the  love  of  man,  must — not  be  left  undone—but, 
before  they  can  even  be  tolerated  in  the  sight  of  the 
Most  High,*  must  flow  from  the  love  of  God :  this  is 
indeed,  at  first,  most  unintelligible,  and,  when  clearly 
understood,  most  offensive. 

Nor  have  we  yet  reached  the  end  of  our  difficulties, 
or  the  conclusion  of  the  offence  which  this  subject, 
when  propounded  as  our  Lord  propounded  it,  almost 
invariably  brings  with  it.  We  have  to  tell  the  man  of 
the  world,  the  virtuous,  high-minded,  benevolent,  man 
of  the  world,  that  he  needs  this  renewal  of  God*s  Spirit, 
as  certainly  as  the  most  abject  and  degraded  of  his 
fellow-beings;  that  it  was  not  more  essential  to  the  thief 
on  the  cross,  to  be  thus  renewed  in  the  spirit  of  his 
mind,  than  to  the  most  amiable  and  conscientious  indi- 
vidual to  whom  we  address  ourselves.  And  even  more; 
that  this  renewal  is,  from  first  to  last,  the  work  of  the 
Most  High,  in  which  he  who  is  the  subject  of  it,  has  no 
merit,  no  claim,  but  is  simply  a  recipient  at  the  hand  of 
infinite  Power,  and  infinite  Wisdom,  and  infinite  Love. 

There  are  few  truths  from  which  a  preacher  shrinks 
more  sensitively  than  from  this.  He  must,  if  he  be  un- 
derstood, give  pain  to  many,  he  may  give  offence  even 
to  more ;  and  yet,  if  he  desire  to  benefit  their  immortal 
souls,  and  to  be  as  uninfluenced  by  every  other  feeling 

*  See  Art.  XIII.  of  the  Church  of  England. 


132  LECTURE  II. 

as  his  divine  Master  was,  this  truth  must  be  told,  this 
axiom  of  the  reUgion  of  Jesus  Christ  must  be  plainly, 
and  strongly,  and  unequivocally  laid  down.  It  is  be- 
cause this  and  similarly  painful  truths  are  withheld, 
that  our  people  "are  destroyed  for  lack  of  knowledge,"* 
and  that  on  the  great  day  we  shall  be  ashamed  to  meet 
with  those  who,  if  we  had  been  more  faithful  to  our 
trust,  and  more  regardless  of  human  opinion,  might 
have  been  "our  joy  and  crown  of  rejoicing."f  God 
forbid,  then,  that  however  painful  to  our  own  feelings, 
however  contrary  to  your  prejudices,  or  opposed  to 
your  practices,  we  should  ever  suppress,  or  modify,  or 
pass  slightly  over,  one  of  these  great  truths,  so  unuttera- 
bly essential  to  your  well-doing  in  eternity. 

We  repeat  then,  brethren,  and  may  God  write  it  as 
with  a  sunbeam  on  every  heart  here  present,  that  there 
is  no  true  Christianity  without  this  new  birth  of  the  soul, 
this  renewal  of  the  heart,  and  affections,  and  motives, 
by  the  Spirit  of  God ;  for,  as  our  Lord  says,  "  That 
which  is  born  of  the  flesh  is  flesh,  and  that  which  is 
born  of  the  Spirit  is  spirit,"J  or  spiritual,  and  without 
this  spiritual  apprehension  and  spiritual  feeling,  you 
"  cannot  see  the  kingdom  of  God."§ 

Having  in  a  late  discourse  spoken  so  very  fully  upon 
this  high  subject,  and  shown  the  perfect  accordance 
both  of  our  Baptismal  Service,  and  the  other  accredited 
formularies  of  our  Church,  with  this  doctrine  of  an 
entire  renewal  of  our  fallen  nature  before  we  can  see 
God,  I  shall  not  dwell  upon  it  at  the  length  which  would 
otherwise  have  been  requisite.  But  there  is  one  portion 
of  the  conversation  upon  this  point,  to  which  it  appears 

Hosea  iv.  6.  1 1  Thess.  ii.  19.  |  John  iii.  6.  $  John  iii.  3. 


LECTURE  11.  133 

important  to  refer.  Our  Lord  had  said, "  Except  a  man 
be  born  again,  he  cannot  see  the  kingdom  of  God  ;"  and 
upon  Nicodemus  expressing  his  astonishment,  and  refer- 
ring that  to  carnal  things  which  Christ  intended  only  to 
apply  to  spiritual  things,  he  again  repeats  his  assertion 
yet  more  plainly, "  Except  a  man  be  born  of  water  and  of 
the  Spirit,  he  cannot  enter  into  the  kingdom  of  God."* 
Nicodemus,  still  dark  and  still  wondering,  again  urges 
his  inquiry, "  How  can  these  things  be  ?"f  and  our  Lord 
replies,  "  Art  thou  a  master  of  Israel,  and  knowest  not 
these  things  ?"J 

I  confess  that  this  inquiry  of  our  Lord  appears  to  me 
to  contain  a  key  to  the  whole  mystery  of  this  mysterious 
communication.  If  Jesus  had  now  been  proclaiming  a 
truth  which  the  Spirit  of  God  had  never  breathed  before, 
why  this  astonishment  that  a  master  of  Israel  did  not 
comprehend  it?  But  if,  as  it  appears,  our  Lord  was 
only  referring  to  a  truth  which,  hpwever  overlooked,  or 
misunderstood,  was  still  an  undeniable  truth  of  God, 
common  to  the  Old  dispensation  as  well  as  to  the  New, 
then,  indeed,  he  might  be  surprised  that  a  teacher  of  the 
law  and  of  the  prophets  should  be  so  *•'  slow  of  heart"§ 
to  learn  it. 

Let  us  then,  for  a  moment,  turn  to  the  waitings  of  the 
Old  Testament,  and  see  whether  we  cannot  discover  the 
reason  that  our  Lord  expected  a  Jewish  Pharisee  to 
understand  the  fundamental  truth  of  the  gospel.  We 
shall  there  find  the  prophets,  many  centuries  before, 
speaking  just  as  clearly  of  the  necessity  of  such  a  moral 
renovation  or  change,  as  our  Lord  now  spake  of,  in  the 
chapter  before  us.  We  shall  find  Moses  speaking  of  the 
circumcision  of  the  heart,  without  which  the  circum- 

*  John  iii.  5.    t  John  iii.  9.    X  John  iii.  10.   $  Luke  xxiv.  25, 

12 


134  LECTURE  II. 

cision  of  the  flesh  was  of  no  avail ;  we  shall  find  Isaiah 
speaking  of  cities  and  nations  being  born  again  ;*  and 
we  shall  find  Ezekiel  speaking  of  the  Spirit  breathing 
upon  the  dry  bones  of  the  house  of  Israel,  and  making 
them  live  unto  the  Lord  :f  and  still  more  plainly  in  the 
well-known  passage,  referring  to  that  identical  moral 
change  which  Jesus  preached  to  Nicodemus ;  "  A  new 
heart  also  will  I  give  you,  and  a  new  spirit  will  I  put 
within  you,  and  I  will  take  away  the  stony  heart  out  of 
your  flesh)  and  I  will  give  you  an  heart  of  flesh,  and  I 
will  put  my  Spirit  within  you,  and  cause  you  to  walk  in 
my  statutes,  and  ye  shall  keep  my  judgments,  and  do 
them."J  In  these  passages  there  is  so  unquestionable  a 
reference  to  a  spiritual  change  to  be  effected  in  the  heart 
by  the  power  of  God,  that  our  Lord  might  well  express 
his  astonishment  at  the  fact,  that  one  who  had  himself 
learnt  and  himself  taught,  these  Scriptures,  should  ap* 
pear  so  lamentably  ignorant  of  the  spirituality  of  the 
truths  which  they  contained. 

If  any  thing,  then,  were  wanting  to  induce  you  to 
weigh  and  to  consider  this  great  doctrine  with  tlie  atten- 
tion it  deserves,  surely  you  will  find  it  in  the  fact,  that 
it  is  a  doctrine  not  drawn  from  a  single  text,  or,  as  you 
may  denominate  it^  a  single  hyperbolical  expression  in 
the  gospel,  but  pervading  every  portion  of  God's  word ; 
peculiar  to  no  particular  dispensation ;  prominent  alike 
in  the  Old  and  in  the  New ;  emanating  from  the  very 
nature  of  God,  and  from  the  fallen  state  of  ruined  man ; 
and  approving  itself,  when  rightly  understood,  as  com- 
pletely to  the  conscience,  as  it  clearly  does  to  the  reason, 
of  every  candid  and  reflecting  reader  of  God's  holy 
word. 

*  Isaiah  xlix.  21.         t  Ezekiel  xxxvii.  9,  10.        \  Ezekiel  xxx?i.  26,  27. 


LECTURE  II.  135 

2dly.  No  sooner  had  our  Lord  removed  those  doubts 
and  misapprehensions  which  arose  in  the  mind  of  Nico- 
demus  immediately  upon  the  subject  of  the  spiritual 
change  being  proposed  to  him,  than  we  find  the  heavenly 
Teacher  advancing  from  these  "  earthly  things,"*  as  he 
denominates  them,  to  the  more  "  heavenly  things,"  or 
higher  and  more  pecuHar  doctrines  of  the  gospel. 

"  As  Moses  lifted  up  the  serpent  in  the  wilderness, 
even  so  must  the  Son  of  man  be  lifted  up ;  that  who- 
soever believeth  in  him  should  not  perish,  but  have  eternal 
life.  For  God  so  loved  the  world,  that  he  gave  his  only- 
begotten  Son,  that  whosoever  believeth  in  him  should 
not  perish,  but  have  everlasting  life."f 

Here,  in  these  few  verses,  you  may  behold  the  entire 
gospel  of  Jesus  Christ;  and,  brethren,  mark  well  the 
claims  which  it  possesses  to  your  attention  and  respect. 
The  gospel  of  Jesus,  preached  by  Jesus,  and  in  the  very 
first  discourse  which  he  ever  delivered  !  How  is  it  possi- 
ble to  hear  it  with  sufficient  reverence,  to  receive  it  with 
sufficient  gratitude,  and  to  act  upon  it  with  sufficient 
promptitude,  of  determination  and  singleness  of  heart  1 
We  can  conceive  that  many  a  well-meaning  but  in- 
credulous attendant  upon  human  teaching,  might  think 
within  himself,  when  he  leaves  the  temple  of  God,  time 
after  time,  Men  say  that  what  they  tell  me  is  the  gospel, 
and  if  it  be  the  gospel,  then,  most  assuredly,  I  know  but 
little  of  it ;  but  there  are  so  many  human  systems,  so  much 
of  human  misrepresentation  upon  all  these  subjects,  that 
I  know  not  where  to  look  for  something  plain,  and  simple, 
and  intelligible,  and  strictly  and  literally  true.  If  I  could 
hear,  though  it  were  but  one  sermon  from  Christ  him- 
self, that  I  might  know  how  he  would  address  the  perish- 
ing sinner,  how  he  would  proclaim  the  saving  truths  of 

*  John  iii.  12.  t  John  iii.  14-16. 


136  LECTURE  II. 

his  own  gospel,  then,  like  Thomas,  I  should  really  see 
and  believe. 

Brethren,  at  this  day,  this  very  hour,  this  desire  is  ful- 
filled ;  you  have  heard  the  gospel  from  the  lips  of  Christ 
himself,  unadulterated  by  human  comments  or  human 
prejudices ;  you  have  heard  enough  for  time,  enough  for 
eternity,  in  the  gracious  words  of  your  Redeemer,  which 
have  now  been  repeated  to  you.  Had  you  never  heard 
one  declaration  of  your  Lord  before,  w^ere  you  to  never 
hear  another,  in  treasuring  up  in  your  hearts  the  words, 
*^  whosoever  believeth  in  him  shall  not  perish,  but  have 
everlasting  life,"  you  possess  the  gospel ;  you  have  that 
which,  if  at  once  received  as  freely  as  it  is  freely  offered, 
it  is  all  you  want,  and  all  you  ever  can  require.  It  speaks 
its  blessed  invitation  to  all  ranks,  all  ages,  all  hearts,  to 
the  grossest  and  most  hardened  sinner  upon  earth,  as 
freely  as  to  the  most  moral,  amiable,  and  unexception- 
able character  in  this  house  of  prayer  ;  there  is  no  single 
limitation,  no  one  exception  throughout  a  world  of  hearers 
and  a  world  of  sinners.  If  you  believe  in  this  matchless 
instance  of  the.  divine  love,  if  you  are  willing  at  once, 
without  waiting  till  you  are  more  worthy,  which  is  Satan's 
great  snare  in  keeping  men  from  Christ,  but  if  you  are 
willing  at  once,  by  God's  grace,  to  believe  that  this  is 
true,  that  there  is  sufficient  and  more  than  sufficient  in 
Christ  Jesus,  to  reconcile  you  to  God ;  and  if  you  will 
but  cast  your  soul  upon  this  all-sufficient  Saviour  for 
pardon  and  for  life,  "  all  things  are  yours  ;"*  Satan  is 
vanquished,  sin  is  pardoned,  heaven  is  won. 

Brethren,  it  is  a  fearful  thing  to  hear  the  gospel  of  a 
Saviour's  love  ;  to  incur  the  responsibifity  of  such  truths, 
such  invitations  as  these  now  sounding  in  your  ears  ;  for 
the  Spirit  of  God  has  declared  that  they  must  be  "  a 

*  1  Corinthians  iii.  21. 


LECTURE  11.  137 

savour  of  life  unto  life,  or  a  savour  of  death  unto  death,"* 
to  every  individual  who  hears  them.  Could  1  tell  who 
would  wilfully  and  ultimately  reject  them,  I  solemnly 
declare  before  God,  that  I  would  address  that  soul,  and 
say — I  beseech  you  to  depart  from  us  ;  Hsten  not  to  these 
truths,  if  you  have  determined  to  resist  them  ;  if  you 
come  within  the  sound  of  them,  I  must  speak  of  them, 
for  "  wo  is  unto  me  if  I  preach  not  the  gospel  ;"f  and 
you,  therefore,  must  hear  them  ;  but,  O,  remember  this, 
that  every  word  of  promise,  every  word  of  invitation, 
every  word  of  a  Saviour's  mercy  and  a  Saviour's  love,  ' 
which  has  this  day  fallen  unheeded  upon  your  ear,  has 
dropt  as  a  burning  coal  into  your  heart ;  to  smoulder  on, 
perhaps,  through  the  few  short  years  of  remaining  time, 
but  to  be  rekindled  with  a  flame  which  never  shall  be 
quenched,  in  the  fires  of  eternity.  For  listen  to  the  words 
with  which  our  Lord  closes  his  address :  "  He  that  be- 
lieveth  not  is  condemned  already,  because  he  hath,  not 
believed  in  the  name  of  the  only-begotten  Son  of  God. 
And  this  is  the  condemnation,"  z.  e.  this  is  the  cause  of 
their  condemnation,  "  that  light  is  come  into  the  world, 
and  men  love  darkness  rather  than  light,  because  their 
deeds  were  evil."J  This  is  the  cause  of  their  condemna- 
tion, that  the  light  of  gospel  truth  has  shone  upon  men's 
paths,  and  that  they  have  turned  aside  and  struck  off  into 
the  hidden  ways  of  darkness,  because  their  deeds  were 
evil,  and  they  resolved  to  persevere. 

*'He  that  believeth  not,  is  condemned  already."  Yes, 
brethren,  these  are  the  words  of  one  who  never  willingly 
inflicted  a  moment's  pain,  or  spake  one  word  of  harsh- 
ness.    The  sentence  is  gone  forth,  the  sword  is  uphfted, 

*  2  Corinthians  ii.  16.  1 1  Corinthians  ix.  16. 

Uohn  iii.  18,  19. 

12* 


138  LECTURE  II. 

it  waits  but  the  appointed  moment  to  fall  upon  its  victim. 
If  there  be  a  sight  at  which  the  angels  of  God  must 
mourn  and  wonder,  while  they  stand  awaiting  the  signal 
for  the  destruction  of  the  convicted  unbeliever,  it  must 
be  to  see  that  unbeliever  voluntarily  placing  himself 
within  the  sound  of  a  gospel  which  he  is  resolved  to 
disobey,  and  within  the  hearing  of  the  voice  of  a  Saviour 
whom  he  is  resolved  never  fully  and  cordially  to  follow. 
Do  I  say  this,  then,  to  deter  any  individual  now  pre- 
sent from  seeking  Christ?  to  drive  away  one  humble 
inquirer  who  is  stretching  out  a  weak  and  feeble  hand 
to  touch  if  it  were  but  the  hem  of  the  Saviour's  gar- 
ment? God  forbid.  There  is  no  effort,  no  sacrifice, 
however  dear,  however  costly,  which  they  who  know 
by  happy  experience  the  blessedness  of  a  Saviour's  love, 
would  not  most  cheerfully  make,  to  bring  one  such  sin- 
ner to  his  Saviour's  side.  No,  brethren,  to  you,  and 
such  as  you,  we  can  but  repeat,  what  you  have  this  day 
heard  from  the  lips  of  our  Master,  "  Whosoever  believeth 
in  him  shall  not  perish,  but  have  eternal  life."*  Thanks 
be  to  God,  for  that  one  word,  "  Whosoever  :"  it  is  a 
matchless  word  in  such  a  context.  1  may  fill  it  with 
my  name,  you  with  yours,  each  with  his,  all  with  theirs. 
May  you  who  have  never  yet  entered  into  a  covenant 
with  God  through  Jesus  Christ,  be  led  to  do  so  this  day, 
my  beloved  brethren;  and  may  the  spirit  of  our  God 
grant  to  you,  as  he  vouchsafed  to  Nicodemus,  that  the 
effect  of  these  few  sentences  from  the  mouth  of  our 
Redeemer,  may  be  seen  in  the  renewed  heart,  and  altered 
life,  and  fixed  determination,  by  God's  grace,  to  be  "one 
with  Christ  and  Christ  with  you,"t  in  an  everlasting 
covenant  never  to  be  forgotien. 

*  John  iii.  16.  t  Communion  Service. 


139 


LECTURE    III. 

St  John  iv.  10. 

"  Jesus  answered  and  said  unto  her,  If  thou  knewest  the  gift  of  God, 
and  who  it  is  that  saith  to  thee,  give  me  to  drink,  thou  wouldest 
have  asked  of  him,  and  he  would  have  given  thee  living  water." 

After  the  very  interesting  and  instructive  interview 
between  our  Lord  and  Nicodemus,  which  formed  the 
subject  of  the  last  lecture,  we  find  that  Jesus  departed 
from  Jerusalem.  The  inspired  historian  says,  "After 
these  things,"  probably  referring  to  the  conclusion  of  the 
Passover,  to  be  present  at  which  was  the  chief  object  of 
our  Lord's  visit  to  the  capital  at  that  time,  "  After  these 
things,  came  Jesus  and  his  disciples  into  the  land  of 
Judasa ;  and  there  he  tarried  with  them,  and  baptized."* 
It  is  computed,  from  a  circumstance  alluded  to  in  the 
35th  verse  of  the  4th  chapter,  that  our  Lord  remained 
in  Judaea  at  this  time  for  about  six  months ;  yet  at  this 
period,  the  spirit  of  God  has  furnished  us  with  few  de- 
tails, beyond  the  facts  which  we  gather  from  the  other 
three  evangelists,f  that  during  this  time  the  Baptist  bore 
his  last  testimony  to  Jesus,  and  in  consequence  of  his 
faithful  reproof  of  Herod's  sin,  was  cast  into  prison. 

*  John  iii.  22. 

t  Mark  vi.  17—21 ;  Luke  iii.  19  ;  Matthew  xiv.  3—5 ;  John  iii.  23  to  the 

end. 


140  LECTURE  III. 

No  sooner  had  this  event,  the  imprisonment  of  John, 
taken  place,  than  the  ministry  of  our  Lord  appears  to 
have  assumed  a  different  and  far  more  pubhc  character. 
The  affecting  words  of  the  Baptist  began  now  to  be  hte- 
rally  fulfilled,  "He  must  increase,  but  I  must  decrease."* 
As  John's  ministry  was  drawing  to  its  close,  and  his 
voice  becoming  quenched  in  silence,  the  blessed  accents 
of  the  Messiah  were  heard  louder,  and  clearer,  and  more 
distinct,  and  the  ''  fame  of  him  went  throughout  all  the  re- 
gion round  about  :"f  and  "  from  that  time,  Jesus  began 
to  preach,  and  to  say,  Repent,  for  the  kingdom  of  heaven 
is  at  hand."J 

During  six  months,  then,  our  Lord  was  thus  engaged 
in  building,  if  we  may  so  say,  upon  the  foundation  which 
the  ministry  of  John  had  already  laid,  and  in  converting 
to  himself  "  a  people  prepared  for  the  Lord"  in  Judaea, 
through  the  instrumentality  of  the  preaching  of  his  faith- 
ful servant. 

The  Pharisees,  however,  who  had  already  manifested 
their  hostility  towards  John,  began  to  view  with  still 
greater  suspicion  and  jealousy  the  preaching  of  Jesus ; 
and  the  consequence  was,  that  our  Lord  thought  it  pru- 
dent to  withdraw  for  a  time  from  their  observation,  and 
thus  to  elude  the  persecution  that  threatened.  Men  sel- 
dom require  either  precept  or  example  upon  the  subject 
of  consulting  their  personal  safety,  or  withdrawing  from 
the  persecuting  efforts  of  their  enemies :  still  there  are 
those  to  whom  such  advice  is  not  misplaced,  who  from 
natural  disposition,  or  from  defective  religious  instruc- 
tion, are  led  to  court  opposition  as  the  test  of  their 
sincerity,  or  the  necessary  evidence  of  religious  truth. 
To  such  we  would  say,  this  did  not  Jesus ;  he  not  only 

*  John  iii.  30.  t  Luke  iv.  14,  15.  |  Matthew  iv.  17. 


LECTURE  III.  141 

advised  his  disciples,  "  When  they  persecute  you  in  one 
city,  flee  unto  another,"*  but  he  acted  upon  this  advice 
himself,  with  remarkable  consistency.  He  availed  him- 
self of  none  of  those  supernatural  means  which  were 
within  his  power,  to  silence  the  opposer,  or  destroy  the 
persecutor;  but  he  simply  w^ithdrew  himself,  that  the 
weakest  of  his  followers,  who  would  have  no  such  super- 
natural means  at  his  command,  might  feel,  that  in  fly- 
ing from  an  hour  of  temptation  or  persecution,  he  was 
merely  following  a  divine  precept,  and  a  divine  example. 
Be  ready,  then,  cheerfully  to  bear  the  cross  of  opposition 
or  persecution  when  it  lies  in  your  way,  but  go  not  out  of 
your  way  to  seek  it.  Since  the  Head  has  been  crowned 
with  thorns,  the  feet  have  never  yet  been  permitted  to 
walk  on  roses ;  but  God's  times  are  the  best  times ;  and 
when  he  intends  that  you  should  carry  a  cross,  be  sure 
you  will  not  want  an  enemy  to  lay  it  on  your  shoulders. 
"  When,  therefore,"  says  St.  John,  "  our  Lord  knew  how 
the  Pharisees  had  heard  that  Jesus  made  and  baptized 
more  disciples  than  John,"  i.  e.  more  disciples  than  ever 
John  had  made,  "  though  Jesus  himself  baptized  not,  but 
his  disciples;  he  left  Judaea,  and  departed  again  into 
GaHlee.  And  he  must  needs  go  through  Samaria ;  then 
Cometh  he  to  a  city  of  Samaria,  which  is  called  Sychar, 
near  to  the  parcel  of  ground  that  Jacob  gave  to  his  son 
Joseph.  Now  Jacob's  well  was  there.  Jesus,  therefore, 
being  wearied  with  his  journey,  sat  thus  on  the  well;  and 
it  was  about  the  sixth  hour."t 

There  are  few  pictures  of  our  Lord  presented  to  us 
in  holy  writ,  more  interesting  than  that  which  is  con- 
veyed in  the  verses  we  have  just  read.  To  behold  the 
Saviour  of  the  world  so  entirely  endowed  with  all  the 

*  Matthew  x.  23.  t  John  iv.  1-6. 


142  LECTURE  III. 

sinless  infirmities  of  our  nature,  so  completely  partaker 
of  our  necessities  and  wants,  as  to  be  thus  seated,  hun- 
gry, and  thirsty,  and  weary,  upon  the  side  of  the  well 
which  lay  in  his  way,  while  his  disciples,  of  stronger 
frame,  as  it  would  appear,  and  hardier  habits  than  him- 
self, had  gone  forward  to  the  nearest  town  to  obtain 
provisions. 

Had  nothing  more  been  mentioned  than  the  single 
fact  of  Jesus  sitting  thus  on  the  well-side,  "  wearied 
with  his  journey,"  it  would  have  been  a  blessing  to 
the  Christian  pilgrim,  so  often  wearied  with  his  jour- 
ney, so  often,  like  the  Israelites  of  old,  "  discouraged 
because  of  the  way."  To  behold  him  in  whom  is  all 
our  hope  and  all  our  confidence,  thus  partaking  of  our 
infirmities,  actually,  as  it  were,  to  see  him  sinking  be- 
neath the  heat  and  the  toil  of  his  mid-day  journey, 
tends  more  to  convince  us  that  he  was  "  very  man,"* 
to  assure  us  of  his  sympathy  and  his  compassion,  than 
all  the  declarations  of  sympathy,  or  all  the  words  of  com- 
passion which  he  ever  uttered.  But  it  was  not  for  this 
alone  that  the  circumstance  was  recorded ;  it  was  for 
what  was  done,  and  spoken,  and  taught,  and  promised, 
during  that  hour  of  weariness  and  exhaustion,  and  at 
that  tonely  w^ell,  that  it  became  the  subject  of  the 
chronicler. 

While  our  Lord  was  thus  sitting,  there  cometh  a 
woman  from  the  neighbouring  town,  to  draw  water 
for  the  use  of  herself  and  household.  "  Jesus  saith 
unto  her.  Give  me  to  drink."t  The  woman,  one  of 
an  unhappy  and  ruined  class,  whose  feehngs  of  com- 
passion  and  tenderness   are   hardened  by  the  searing 

*  Second  Article  of  our  Church.  t  John  iv.  7. 


LECTURE  III.  143 

effects  of  a  life  of  profligacy  and  sin,  instead  of  hasten- 
ing to  the  relief  of  the  wayworn  traveller,  whose  very 
aspect  might  have  pleaded  with  sufficient  eloquence  for 
the  boon  for  which  he  sought,  answered  tauntingly, 
"  How  is  it  that  thou,  being  a  Jew,  askest  drink  of  me, 
who  am  a  woman  of  Samaria?  for  the  Jews  have  no 
dealings  with  the  Samaritans."*  You  despise  and 
scorn  us  when  you  have  no  need  of  our  services, 
strange  that  you  should  condescend  to  receive  a  fa- 
vour at  the  hands  of  one  so  despicable. 

Our  meek  and  lowly  Master,  unmoved  by  the  obvious 
sarcasm  of  this  guilty  woman's  speech,  mildly  replies, 
''  If  thou  knewest  the  gift  of  God,  and  who  it  is  that 
saith  to  thee.  Give  me  to  drink,  thou  wouldst  have  asked 
of  him,  and  he  would  have  given  thee  living  water. "f 
Surely  the  words  of  the  prophet  w^ere  words  of  truth, 
when  he  said,  "I  am  found  of  them  that  sought  me  not."J 
Little  did  this  poor  creature  imagine,  when  she  brought 
her  pitcher  from  the  walls  of  Sychar,  that  she  should 
carry  back  those  waters  of  life  which  would  unceasingly 
flow  on  throughout  eternity;  little  could  she  have  con- 
ceived, that  at  that  well's  side,  whither  she  had  so  often 
gone  before,  she  should  that  day  meet  the  Saviour  of 
the  world.  Would  that  a  gracious  God  might  at  this 
hour  grant  us  a  repetition  of  the  blessing,  that  some, 
yea  if  it  be  but  one,  as  poor  and  as  guilty  as  this  Sama- 
ritan harlot,  might  find  to-day,  that  which  they  have 
often  wandered  hither  without  finding,  that  for  which 
even  this  day,  perhaps,  they  are  not  seeking — a  God  to 
serve,  a  Saviour  to  redeem,  a  Holy  Spirit  to  sanctify 
them. 

"  If  thou  knew^&t  the  gift  of  God,*'  said  our  Lord. 

*  John  iv.  9»  t  John  iv.  10.  X  Isaiah  Ixv.  1. 


144  LECTURE  III. 

Yes,  brethren,  "  If  thou  knewest !"  is  the  solution  of  all 
the  indifference  in  the  world.  It  is  not  because  you  do 
not  need  a  Saviour,  that  you  do  not  hasten  to  his  feet : 
it  is  not  because  you  have  already  found  refuge  from 
the  wrath  of  an  offended  God,  that  you  are  careless 
and  indifferent  in  seeking  the  ark  of  the  covenant ;  it  is 
simply  because  you  do  not  know  "  the  gift  of  God."  If 
you  knew  the  preciousness  of  a  Redeemer,  his  unsearch- 
able riches,  his  unspeakable  loveliness,  his  all-sufficiency 
to  supply  your  every  necessity,  to  cure  your  every  ma- 
lady, to  fulfil  all  your  need,  so  little  necessity  would 
there  be  for  us  so  constantly  to  invite  you  to  a  Saviour, 
that  you  would  not,  because  you  could  not,  keep  away 
from  him.  You  would,  indeed,  "  ask  of  him ;"  every 
day  would  see  you  at  his  mercy-seat,  every  hour  behold 
you  drawing  from  that  living  fountain  ;  and  oh,  would 
not  this,  and  every  such  blessed  opportunity  as  the  pre- 
sent see  you  as  welcome  guests  at  that  Redeemer's  table  ? 
Yes,  beloved  brethren,  it  is  ignorance,  and  ignorance 
alone,  for  sin  itself  is  only  ignorance  in  its  worst  dis- 
guise, which  now  keeps  you  from  your  Redeemer's 
side,  and  which  will,  if  persevered  in,  hereafter  banish 
you  from  your  Redeemer's  kingdom. 

The  Samaritan  woman's  ignorance  was  not  yet  over- 
come. "  The  natural  man  receiveth  not  the  things  of 
the  Spirit  of  God  ;"*  and,  accordingly  she  replies,  "  Sir, 
thou  hast  nothing  to  draw  with,  and  the  well  is  deep ; 
from  whence  then  hast  thou  that  Uving  water '?"  While 
the  thoughts  of  Jesus  are  soaring  far  above,  upon  that 
heavenly  river  "  which  makes  glad  the  everlasting  city 
of  God,"t  she  is  only  thinking  of  the  well  which  lies  at 

*  1  dorinihians  ii.  14.  t  Psalm  xlvi.  4. 


LECTURE  III.  145 

her  feet.    Bowed  down  to  earth,  how  seldom  and  how 
slowly  do  our  affections  and  our  thoughts  wing  upward 
their  dull  and  heavy  flight.     Truly  said  an  apostle,  we 
"  are  of  the  earth,  earthy  ;"*  all  our  thoughts,  all  our 
desires,  all  our  feelings,  until  enlightened  by  the  Spirit 
of  our  God,  are  clogged,  and  fettered,  and  bound  down, 
to  this  same  speck  of  earth,  and  if  they  ever  take  a 
moment's  flight  above  its  surface,  how  soon  their  wings 
are  closed,  and  they  drop  down  again  to  earth.    '^'  Thou 
hast  nothing  to  draw  with,  and  the  well  is  deep."     She 
sees  no  pitcher,  and  she  believes  not  that  Christ  can 
ever  reach  the  waters  of  that  deep  well ;  fit  emblem  of 
the  faith  of  the  world,  which  will  believe  in  nothing  that 
it  could  not  have  anticipated  by  its  own  reason,  or  that 
it  cannot  measure  with  its  own  guage.     You  know  not 
the  manner  in  which  God  will  help  you,  and  therefore 
you  will  not  believe  that  he  can  help  you.     Like  Sam- 
son, you  imagine  that  God  must  «  plough  with  your 
heifer  ;"t  like  the  woman  before  us,  that  he  must  draw 
with  your  pitcher,  or  that  nothing  which  he  can  offer 
will  be  worthy  of  your  reception.     Our  Lord,  in  his 
reply,  still  refrains  from  all  animadversion  upon  her 
dulness.  as  he  had  before,  upon  her  unkindness  ;  nothing 
in  the  creature,  however  provoking,  can  tempt  the  Lord 
for  a  single  moment  to  depart  from  the  infinity  of  his 
loving-kindness,  compassion,  and  forbearance.     Under 
the  most  aggravating  circumstances  "  He  knoweth  our 
frame,  he  rem.embereth  that  we  are  dust."J 

Jesus,  therefore,  still  bears  with  her,  and  endeavours 
yet  once  more  to  affect  her  spiritual  apprehension.  He 
answers,  "  Whosoever  drinketh  of  this  water  shall  thirst 

.  1  Corinthians  xv.  47.  t  Judges  xiv.  18.  }  Psalm  ciii.  K. 

13 


146  LECTURE  III. 

again ;  but  whosoever  drinketh  of  the  water  that  I  shall 
give  him  shall  never  thirst ;  but  the  water  that  I  shall 
give  him  shall  be  in  him  a  well  of  water  springing  up 
into  everlasting  life."*     "The  water  that  I  shall  give 
him,"  as  the  evangelist  himself  explains  it  in  a  future 
chapter,  was  "  the  Spirit  which  they  that  beheve  on 
him  shall  receive."!     That  blessed  gift,  by  which  the 
first  faint  feelings  of  the  spiritual  life  are  kindled ;  that 
httle  spring,  which  at  its  source  gushes  forth  a  narrow 
and  a  feeble  rill,  but  which  shall  flow  on,  widening  and 
strengthenings  until  every  bank  of  sin,  and  ignorance, 
and  worldliness,  and  finally,  of  mortality  itself,  which 
now  curbs  and  compresses  it,,  shall  be  broken  down, 
and  the  windows  of  heaven  shall  be  opened,  and  the 
full  streams  of  God's  grace  shall  be  poured  forth,  and 
this  rill  shall  become  an  ocean,  and  grace,  smothered 
here  under  corruption  and  infirmity,  shall  get  leave  to 
expatiate  itself  in  glory,  "  a  well  of  water  springing  up 
into  everlasting  life !" 

Of  these  mysteries,  however,  the  Samaritan  woman 
had,  indeed,  little  apprehension :  she  replies,  "  Sir,  give 
me  this  water,  that  I  thirst  not,  neither  come  hither  to 
draw. "J      Now  commences   the   second  part   of  this 
remarkable  conference  :  our  Lord,  finding  that  the  free 
offers  of  his  grace  and  mercy  made  so  little  impression 
upon  his  hearer,  and  were,  in  fact,  so  perfectly  unintel- 
ligible, changes  his  point,  and  resolves  to  unmask  her 
to  herself,  and  to  convince  her  of  her  own  sin  and  un- 
worthiness.      To   efl^ect  this,  he  adopts   a  method  as 
remarkable  for  its  wisdom  as  its  mercy ;  he  does  not 
upbraid  her  with  her  sinful  course  of  life,  with  which 

*  John  iv.  13, 14.  t  John  vii.  39.  |  John  iv.  15. 


LECTURE  III.  147 

he  was  perfectly  acquainted,  but  he  rather  leads  her  to 
a  willing  confession  of  it,  and  displays  before  her  at  the 
same  time  his  own  unerring  knowledge,  and  therefore, 
his  unquestionable  pretensions  as  the  Messiah  of  God. 
''  Jesus  saith  unto  her,  Go  call  thy  husband,  and  come 
hither.     The  woman  answered  and  said,  I  have  no  hus- 
band.    Jesus  saith  unto  her.  Thou  hast  well  said,  I  have 
no  husband ;  for  thou  hast  had  five  husbands,  and  he 
whom  thou  now  hast  is  not  thy  husband ;  in  that  saidst 
thou  truly."*     How  difficult  a  thing  it  is  to  convict  of 
sin !     So  deep  and  subtle  is  the  human  heart,  so  many 
are  its  intricacies,  so  close  its  windings,  that  it  is  not 
until  it  is  ripped  open  by  "  the  sword  of  the  Spirit, 
which  is  the  word  of  God,"t  that  its  contents  are  known 
even  to  its  possessor.     We  should  have  thought  that 
such  a  declaration  as  this  by  the  Saviour,  would  have 
brought  the   Samaritan  woman   at  once  a  convicted 
sinner,  a  humbled  penitent,  a  broken-hearted  suppliant, 
to  his  feet.     But  no ;  even  this  open  detection  of  her 
sin  was  insufficient,  she  still  has  one  subterfuge  left, 
the  subterfuge  of  every  sinner  who  flies  from  a  con- 
sciousness of  sin,  to  the  adoption  of  some  formal  scheme 
of  worldly  religion,  for  a  refuge.      She  immediately 
endeavours  to  evade  the  force  of  our  Lord's  remark, 
by  turning  the  conversation  to  the  external  observances 
of  religion,  the  comparative  sanctities  of  the  Jewish  and 
Samaritan  temples,  the  great  subject  at  that  time  of 
religious  dispute.     "  Sir,  I  perceive  that  thou  art  a  pro- 
phet ;  our  fathers  worshipped  in  this  mountain,  but  ye 
say  that  in  Jerusalem  is  the  place  where  men  ought  to 
worship."!    But  it  was  in  vain  that  she  thus  struggled 

*  John  iv.  16-18.  t  Ephesians  vi.  17.  t  John  iv.  19,  20. 


148  LECTURE  III. 

to  get  free ;  the  Lord  of  life,  who  "  came  to  seek  and 
to  save  that  which  was  lost,"*  had  found  this  wandering 
sheep  of  the  Redeemer's  fold,  and  like  the  good  shep- 
herd who  has  discovered  a  runaway  lamb,  let  the 
thoughtless  creature  struggle  as  it  may,  he  will  not  be 
satisfied  until  he  has  brought  it  home  on  his  shoulders 
rejoicing.  How  many  here  present  have  cause  to  thank 
the  Lord  of  life,  that  he  has  acted  thus  with  them  !  How 
many  of  you,  my  beloved  brethren,  now  safe  within  the 
fold,  would  still  have  been  among  the  wandering,  had 
not  the  same  gracious  Saviour  dealt  with  you  as  he  now 
dealt  with  her,  and  spite  of  all  the  determinations  of  the 
natural  heart  to  resist  and  to  procrastinate,  drawn  you 
with  the  bands  of  love,  and  united  you  to  himself;  and 
in  giving  himself  for  your  portion,  has  given  that  which, 
once  enjoyed,  you  would  not  barter  for  ten  thousand 
worlds. 

Observe,  then,  how  entirely  our  Lord's  reply  goes  to 
the  subversion  of  all  her  prejudices,  and  to  the  establish- 
ment of  true  and  vital  religion  in  her  heart.  -  "Jesus 
saith  unto  her.  Woman,  believe  me,  the  hour  cometh, 
when  ye  shall  neither  in  this  mountain,  nor  yet  at  Jeru- 
salem, worship  the  Father. "f  "  God  is  a  spirit ;  and 
they  that  worship  him,  must  worship  him  in  spirit  and 
in  truth. "J  Teaching  at  once  that  important  doctrine 
so  little  known  even  to  the  most  enlightened  worshipper 
then,  so  often  forgotten  now,  that  it  is  to  the  state  of  the 
affections  and  heart,  and  to  that  alone,  that  God  will 
look  for  acceptable  worship.  "  God  is  a  spirit,"  and 
nothing  but  spiritual  devotion  can  please  or  satisfy  him. 

Brethren,  are  there  any  among  you  who  need  the 

*  Matthew  xviii.  11.  t  John  iv.  21.  J  John  iv.  24. 


LECTURE  III.  149 

lesson  which  this  poor  thoughtless  Samaritan  needed  ? 
Any  who  come  week  after  week,  and  year  after  year, 
to  this  house  of  prayer,  and  have  never  yet  discovered 
the  real  method  of  access  to  the  Father,  never  offered 
yet  one  acceptable  prayer  ?  If  you  are  not  utterly  in- 
different to  these  things,  pray  that  you  may  pray,  seek 
the  spirit  of  prayer  and  of  supplication  from  him  that 
"  giveth  liberally  and  upbraideth  not  ;"^  one  single  sen- 
tence warm  from  the  heart,  and  offered  in  the  name 
and  faith  of  Jesus,  will  reach  the  mercy-seat  more 
surely,  and  bring  down  blessings  more  abundantly,  than 
whole  centuries  of  the  cold,  formal,  heartless  devotions, 
with  which,  alas !  even  our  Christian  temples  are  too 
frequently  profaned. 

The  woman,  as  it  appears,  now  softened  and  con- 
vinced by  the  reply  of  our  Lord,  answers,  "I  know  that 
Messias  cometh,  which  is  called  Christ ;  when  he  is 
come,  he  will  tell  us  all  things.  Jesus  saith  unto  her, 
I  that  speak  unto  thee,  am  he."f 

Never  throughout  our  Lord's  whole  ministry,  with, 
perhaps,  a  single  exception,  did  he  thus  plainly  and  un- 
equivocally declare  himself  In  general,  the  tendency 
of  his  replies  was,  "  If  ye  believe  not  me,  believe  the 
works."J  He  left  it  to  his  miracles  to  stamp  truth  and 
authenticity  upon  his  doctrines,  but  here  he  found  one 
who  had,  probably,  never  heard  of  his  doctrines,  and 
certainly  never  seen  a  miracle;  and  with  that  tender- 
ness and  love  which  beamed  through  every  part  of  his 
conduct  and  conversation,  he  proclaims  himself  to  her 
in  a  manner  which  he  had  never  done,  even  to  the 
dearest  and  most  faithful  of  his  disciples,  <*  I  that  speak 

*  James  i.  5.  t  John  iv.  ,25,  26.  t  John  x.  38. 

13* 


150  LECTURE  III. 

unto  thee  am  he."  And  now  the  great  work  appears 
to  have  been  achieved ;  the  rebel  heart  was  broken,  the 
weapons  of  opposition  thrown  down,  the  sinning  soul 
converted;  that  was  begun  to  which  eternity  itself  shall 
see  no  end.  The  accents  spoken  beside  that  lonely 
well  were  heard  in  heaven,  and  angels  rejoiced  over 
one  more  sinner  that  repented,  over  one  more  of  those 
blessed  and  happy  names  which  are  "  written  in  the 
Lamb's  book  of  life."* 

I  need  not  tell  you  that  in  the  feelings  of  that  bhssful 
moment,  all  else  was  disregarded  or  forgotten ;  the  very 
errand  for  which  she  thought  she  had  come,  was  disre- 
garded ;  the  empty  water-pot  was  left  beside  the  well ; 
while  its  happy  owner,  with  the  expansive  communica- 
tiveness of  genuine  grace,  had  fled  to  call  her  friends 
and  her  neighbours  together,  to  rejoice  with  her  over 
the  sheep  which  was  found,  and  to  seek,  and  to  see, 
and  to  bless  the  good  shepherd.  "  She  went  her  way 
into  the  city,"  says  the  evangelist,  "  and  saith  to  the 
men,  come  see  a  man," — not,  who  has  decided  the 
question  between  our  temple  and  the  temple  at  Jerusa- 
lem, oh  no,  that  was  all  now  forgotten;  subjects  such 
as  these  sufficed  to  interest  her  in  her  days  of  darkness, 
but  how  different  was  it  now, — "  come  see  a  man,  who 
told  me  all  things  that  ever  I  did."!  Come  see  a  man 
who  has  convinced  me  that  I  am  a  sinner ;  see  a  man 
who  has  reclaimed  and  converted  even  me,  the  most 
hardened  of  you  all ;  I  do  not  say,  is  this  the  Christ  ? 
but,  is  not  this  the  Christ?  I  know  that  he  is,  for  he 
has  revealed  himself  to  me,  and  is  already  to  my  soul, 
*^  the  chiefest  among  ten  thousand,"^  my  hope,  my  joy, 
my  Saviour,  and  my  all. 

*  Revelations  xxi.  27.  t  John  iv.  28,  29.  t  Canticles  v.  10. 


LECTURE  III.  151 

Brethren,  little  comment  can  be  needed  to  such  a 
story.  He  who  came  to  seek  and  to  save  this  woman 
of  Samaria,  came  to  seek  and  to  save  the  best,  the 
worst,  the  loveUest,  the  vilest  among  us.  He  is  ready, 
equally  ready  this  day,  to  receive  every  sinning  child 
of  Adam  who  will  hear  his  voice  and  accept  his  invita- 
tion. "  Behold,  now  is  the  accepted  time,  behold,  now 
is  the  day  of  salvation  ;"*  his  arms,  his  heart,  his  house, 
his  table,  his  heaven,  are  all  open  to  you ;  "  we  pray 
you  in  Christ's  stead,"t  to  enter  in.  Let  him  not  say  of 
you  on  the  great  day,  as  he  once  said  of  the  Jews,  "  The 
pubUcans  and  harlots  go  into  the  kingdom  of  God  before 
you,"J  for  they,  when  they  heard,  believed,  but  ye,  when 
his  fullest  and  freest  offers  were  made  you,  believed 
him  not. 

*  2  Corinthians  vi.  2,       t  3  Corinthians  v.  20,        t  Matthew  xxi.  31. 


152 


LECTURE    IV. 


St.  John  iv.  50. 


"  Jesus  saith  unto  hira,  Go  thy  way,  thy  son  liveth.  And  the  man 
believed  the  word  that  Jesus  had  spoken  unto  him,  and  he  went 
his  way." 

After  the  conversion  of  the  woman  of  Samaria, 
which  formed  the  subject  of  our  last  discourse,  we  find 
that  our  Lord  remained  two  days  at  Sychar,  strength- 
ening those  blessed  impressions  which  had  been  made, 
and  winning  from  among  the  Samaritans  many  souls  to 
himself.  He  was,  as  he  himself  tells  us,  sent  expressly 
to  the  "  lost  sheep  of  thp  house  of  Israel  ;"*  and  yet,  at 
the  request  of  these  Samaritans,  who  besought  him 
to  tarry  with  them,  he  abode  two  days  w4th  these 
"  other  sheep  which  were  not  of  that  fold."f  And  how 
blessedly  were  those  two  days  employed  ;  ^*  Many  more 
believed  on  him,"J  says  the  evangelist.  When  Christ 
teaches  the  lesson,  the  pupil  is  not  long  in  learning; 
two  days  under  his  divine  instructions,  will  do  more 
than  two  years,  or  even  twenty  years,  where  human 
teachers  speak,  unaided  by  the  Spirit  and  the  presence 
of  their  Master.  Our  great  object,  the  object  of  all 
Christian  ministers,  is  simply  this, — to  lead  our  hearers 

*  Matthew  xv.  24.  t  John  x.  16.  |  John  iv.  41, 


LECTURE  IV.  153 

to  the  feet  of  the  great  Teacher  of  Israel ;  to  send  them 
to  his  written  word,  his  throne  of  grace,  his  ever-present 
Spirit.  For  this  we  strive,  and  labour,  and  pray ;  we 
wish  you  to  receive  nothing  upon  our  evidence,  to  take 
nothing  upon  trust;  why  should  you  learn  of  the  scholar, 
when  you  may  be  taught  of  the  Master  ?  Why  should 
you  rest  in  human  instructors,  when  the  great  Lord  of 
life  is  as  near  as  ever,  and  as  willing  as  ever,  to  instruct 
you  ?  So  far  from  our  feehng  any  thing  of  disappoint- 
ment or  dissatisfaction,  that  our  word  is  not  received 
upon  our  bare  assertion,  or  our  most  elaborate  demon- 
strations, we  ask  nothing  more  sincerely,  we  desire 
nothing  more  heartily,  than  this;  to  hear  every  indi- 
vidual, of  the  souls  committed  to  our  charge,  express 
himself  with  the  same  feeling  and  in  the  same  language 
as  these  Samaritan  converts,  "  Now  we  believe,  not 
because  of  thy  words,  for  we  have  heard  him  ourselves, 
and  know  that  this  is  indeed  the  Christ,  the  Saviour  of 
the  world."* 

It  is  intended,  as  one  great  and  most  important  end  of 
the  lectures  in  which  we  are  now  engaged,  to  present 
to  you  the  character  of  the  Lord  of  life,  in  such  en- 
gaging," such  endearing  colours,  i.  e.  so  completely  in 
the  colours  of  truth,  for  there  can  be  no  exaggeration 
upon  this  wondrous  theme,  that  you  should,  by  his 
grace,  feel  constrained  to  seek  him,  and  to  know  him, 
and  to  love  him.  Believe  me,  brethren,  one  of  the  highest 
privileges  for  which  life  is  given  you,  one  of  the  most 
blessed  purposes  for  which  these  few  short  years  of  trial 
are  vouchsafed,  is  to  afford  you  an  opportunity  of  be- 
coming closely  attached  and  intimately  united  in  the 

#  *Johaiv.  42. 


154  LECTURE  IV. 

bonds  of  gratitude  and  affection,  to  the  man  Christ 
Jesus  here  on  earth,  that  when  you  meet  with  him  as 
God  in  heaven,  you  may  meet  him  with  a  fervency  of 
love,  a  depth  of  gratitude,  in  which  the  highest  arch- 
angel cannot  participate,  which  none  indeed  but  par- 
doned sinners  can  ever  feel.  May  the  words  now  about 
to  be  spoken,  by  God's  grace,  be  conducive  to  this  high 
end. 

After  the  evangelist  has  informed  us  that  our  Lord 
abode  two  days,  and  only  two  days,  at  Sychar,  he  says, 
that  Jesus  "  departed  thence,  and  went  into  Galilee  ;"* 
and  then  immediately  adds,  "  For  Jesus  himself  testifieth, 
that  a  prophet  hath  no  honour  in  his  own  country."! 
It  does  not  appear  at  all  evident,  at  first  sight,  what  is 
the  connexion  between  this  observation,  and  our  I^ord's 
journey  into  Galilee.  Upon  looking,  how^ever,  at  the 
map,  we  find  that  Nazareth,  which  was  called  our 
Lord's  own  country  or  dwelling-place,  and  where  he 
had  been  brought  up,  lies  directly  in  the  road  between 
Sychar  (or  Sechem)  in  Samaria  and  Cana  in  Galilee,J 
whither  he  was  now  going ;  and  this  observation,  that  a 
"  prophet  hath  no  honour  in  his  own  country,"  seems,  if 
we  may  so  say,  a  kind  of  apology  for  passing  by  Nazareth 
and  going  at  once  to  Cana.  Nazareth  had  been  blessed 
with  our  Lord's  presence  during  nearly  thirty  years;  it 
had  seen  his  innocent  and  spotless  childhood,  and  the 
matured  and  perfect  holiness  of  his  manhood;  for  it  was 
there  that  he  had  "  grown  in  wisdom,  and  in  stature, 
and  in  favour,  with  God  and  man."§  It  must  have 
heard,  therefore,  many,  very  many  of  those  words  which 


*  John  iv.  43.  t  John  iv.  44. 

t  See  Map  in  Calmet.  $  Luke  ii.  52. 


LECTURE  IV.  155 

**  never  man  spake  ;"*  and  yet  Nazareth  honoured  and 
loved  him  not.  Like  the  every-day  blessings  of  common 
life,  his  presence  was  too  constantly  enjoyed  in  Naza- 
reth to  be  either  appreciated  or  recognised  as  a  blessing. 
Although,  therefore,  as  we  shall  shortly  see,  our  Lord 
does  not  refrain  from  preaching  the  gospel  even  in 
Nazareth,  he  thinks  it  unnecessary  to  honour  it  with  the 
great  miracle  he  was  about  to  perform.  He  avoids 
Nazareth,  and  goes  at  once  to  Cana,  "  where  he  had 
made  the  water  wine."f  Them  that  honour  Christ, 
Christ  will  honour;  while  they  who  disregard  his  word, 
need  never  seek  a  miracle.  "  To  him  that  hath,  shall 
more  be  given,  but  from  him  that  hath  not,  shall  be  taken 
away  even  that  he  seemeth  to  have."J 

No  sooner  had  our  Lord  arrived  at  Cana,  about  forty 
miles  distant  from  Sychar,  where  it  is  evident  that  his 
miraculous  powers  were  well  remembered,  than  the 
following  incident  occurred :  "  There  was  a  certain 
nobleman  whose  son  was  sick  at  Capernaum,"  a  town 
distant  about  thirty-three  miles  from  Cana.§  "  When  he 
heard  that  Jesus  was  come  out  of  Judasa  into  GaHlee, 
he  went  unto  him,  and  besought  him  that  he  would 
come  down  and  heal  his  son,  for  he  was  at  the  point  of 
death,"|l  Had  the  son  been  in  perfect  health,  the  father, 
in  all  human  probability,  would  never  have  taken  this 
long  journey ;  would  never  perhaps  have  seen,  certainly 
would  not  have  sought,  the  Saviour  of  the  world.  How 
few  are  there,  who  never  come  to  Christ  until  sorrow 
or  sickness  drives  them ;  how  many  probably,  even  in 
this  house  to-day,  who  may  date  the  first  feelings  of  love 


*  John  vii.  46.  t  John  iv.  46.  |  Luke  viii.  18. 

$  Archbishop  Newcome.  It  John  iv.  46,  47, 


156  LECTURE  IV. 

to  their  Redeemer,  the  first  attempts  to  seek  the  know- 
ledge of  his  name,  from  the  loss  or  the  sickness  of  a 
beloved  relative  or  an  endeared  friend.  How  many  a 
mother,  now  in  heaven,  when  she  looks  on  the  face  of 
some  loved  infant  safely  housed  with'  her  beneath  his 
Heavenly  Parent's  roof,  sees  in  the  cause  of  former  bit- 
terness, the  blessed  instrument  which  God  employed  to 
bring  her  to  himself.  Who  can  deny  that  even  the 
joys  of  Heaven  may  be  heightened  by  retrospections 
such  as  these  ?  Blessed  is  that  loss  however  grievous, 
that  sorrow  however  severe,  which  brings  us  if  it  be  but 
one  step  nearer  to  our  Father's  house,  which  unites  us, 
in  any,  the  least  degree,  the  more  closely  to  our  adorable 
Redeemer ! 

No  sooner  had  this  mourning  parent  presented  his 
request  to  our  Lord,  than  Jesus  answered,  "  Except  ye 
see  signs  and  wonders,  ye  will  not  believe.  The  noble- 
man saith  unto  him.  Sir,  come  down  ere  my  child  die."* 
The  natural  impatience  of  the  father  overcame  even  the 
wonted  courtesy  of  the  ruler;  he  scarcely  waits  until 
Jesus  had  finished  his  reproof,  and  when  heard,  his  full 
heart  heeds  it  not ;  his  child,  his  beloved  child,  is  all  that 
the  anxious  parent  dwells  upon,  and  his  restoration  to 
health  all  for  which  he  pleads. 

How  few  are  there  among  the  children  of  men  who 
would  have  replied  to  such  an  interruption  as  the  meek 
and  lowly  Jesus  answered  it.  "  Jesus  saith  unto  him, 
Go  thy  way,  thy  son  liveth."f  Not  a  word  of  reproof, 
for  a  faith  so  imperfect,  that  it  believed  Jesus  could  do 
that  by  his  presence  which  he  could  not  efiect  by  his 
word;  not  a  syllable  of  expostulation,  that  the  father's 

*  John  iv.  48,  49.  t  John  iv.  60. 


LECTURE  IV.  157 

heart  was  too  full  to  profit  by  the  Saviour's  lesson ;  all 
are  overlooked  or  forgotten  by  our  gracious  Redeemer, 
at  that  moment,  in  the  anxious  desire  to  give  health  to 
the  child  and  peace  to  the  parent. 

The  word  of  power  goes  forth,  "  Thy  son  liveth ;"  the 
father  unhesitatingly  believes  it,  and  immediately  returns 
full  of  joy  and  confidence  to  his  disconsolate  family. 
But  who  are  these  who  on  the  second  morning  of  his 
homeward  journey  are  hastening  towards  Cana  with 
joyful  steps  to  prevent,  as  they  suppose,  his  unprofitable 
errand,  and  to  recall  him  to  his  home  ?  These  are 
the  ruler's  servants,  who,  participating  in  the  joy  of  the 
grateful  family,  bring  the  good  tidings  of  the  fulfilment 
of  the  promise,  in  the  very  words  in  which  the  promise 
itself  had  been  expressed,  "  Thy  son  liveth."  The 
nobleman,  anxious  to  have  his  new-born  faith  con- 
firmed, and  not  to  attribute  that  to  accident,  which  his 
own  heart  has  already  told  him  must  have  been  the 
work  of  that  wonderful  Being  from  whom  he  had  parted 
yesterday,  inquires  accurately  of  the  servants,  the  very 
day,  and  even  the  hour,  when  his  child  had  "  begun  to 
amend."*  But  there  were  no  gradations  in  that  conva- 
lescence, there  were  no  beginnings  of  amendment  in  the 
cures  of  the  Heavenly  Physician ;  "  Yesterday  at  the 
seventh  hour,  the  fever  left  him,"  completely  and  entirely 
left  him,  replied  the  wondering  servants.  Then  the 
father  remembered  that  at  that  very  hour,  while  more 
than  thirty  miles  distant  from  his  patient,  the  wonder- 
working Nazarene  had  with  a  single  sentence  checked 
the  pulse's  beat,  and  stilled  the  maddening  current  of 
the  blood,  and  cooled  the  flushed  and  fevered  cheek, 

*  John  iv.  52. 

14 


158  LECTURE  IV. 

and  spoken  health  and  life  into  that  drooping  frame. 
Who  could  resist  such  testimony  to  the  fact,  that  it  must 
be  the  Maker  and  the  Maker  only,  who  could  so  repair 
the  work.  "  Himself  believed,  and  his  whole  house."* 
Behold  a  double  miracle !  for  as  Bishop  Hall  well  re- 
marks, "  With  one  word  does  Christ  heal  two  patients, 
the  son  of  his  fever,  the  father  of  his  unbelief!" 

*'  This  is  again  the  second  miracle  that  Jesus  did,  when 
he  was  come  out  of  Judaea  into  Galilee."f 
.  We  have  now  contemplated  the  remarkable  and  mer- 
ciful conduct  of  our  Lord  under  three  great  and  widely 
differing  circumstances,  at  the  commencement  of  his 
ministry,  before  a  single  sermon  had  been  preached,  or 
a  single  instance  of  his  public  instructions  has  been  re- 
corded. It  appears  as  if  there  were  some  wise  and  holy 
purpose  to  be  attained  by  this,  as  if  in  fact  our  Lord 
would  teach  by  actions  before  he  taught  by  words ;  as 
if  he  would  so  unquestionably  manifest  his  character 
by  these  acts  of  condescending  mercy,  that  no  careful 
inquirer,  to  the  end  of  time,  should  ever  be  in  danger  of 
misunderstanding  him. 

In  the  three  cases  to  which  I  allude,  we  distinctly  see 
the  conduct  of  the  Saviour  of  the  world  towards  igno- 
rance, and  sin,  and  suffering. 

I.  In  Nicodemus  there  was  ignorance. 

II.  In  the  Samaritan  woman,  sin* 

III.  In  the  Capernaum  nobleman,  suffering. 

Each  differing  widely  from  the  other,  and  yet  we 
find  the  Saviour  acting  alike  to  all ;  the  same  conside- 
rate forbearance — the  same  affectionate  compassion — 
the  same  sympathizing  love.     Surely,  then,  it  was  not 

*  John  iv.  63.  t  John  iv.  54. 


LECTURE  IV.  159 

without  a  motive  that  the  Spirit  of  God  has  recorded 
these  three  striking  incidents,  and  sculptured  them  thus, 
as  it  were,  in  bold  relief  upon  the  very  portal  of  the 
temple.  No,  the  motive  is  obviously  that,  to  which  we 
have  just  referred ;  and  from  which  we  may  derive  this 
most  encouraging  lesson,  viz.  Approach  the  Lord  Jesus 
Christ  in  whichever  state  of  mind  you  may,  whether  igno- 
rant, sinful,  or  suffering,  you  shall  find  the  strongest  en- 
couragement to  advance ;  you  shall  see  nothing  to  alarm, 
but  every  thing  to  allure  you  to  him,  whose  name  is 
love,  and  who  is  "  the  same  yesterday,  to-day,  and  for 
ever."* 

No  lesson,  we  should  imagine,  brethren,  less  hard  to 
learn,  and  yet  in  reality  none  so  difficult  of  acquirement. 

I.  Let  me  apply  it  to  the  consolation  of  the  ignorant. 
Alas !  how  many  of  the  worldly  wise  and  worldly  learned 
must  be  content  to  take  their  stand  among  the  ignorant, 
upon  subjects  such-  as  these.  We  will  suppose,  then,  that 
some  are  present,  whose  feelings  might  be  thus  expressed : 
I  am  well  convinced  that  there  is  no  real  happiness  out 
of  Christ,  that  unless  I  can  truly  betake  myself  to  him, 
I  never  can  enjoy  the  consciousness  of  sin  forgiven,  and 
heaven  made  my  own ;  but  I  do  not  understand  these 
things  as  others  do,  I  have  had  little  opportunity  and  less 
inclination  to  learn  them,  and  I  feel  that  I  must  become 
more  fully  acquainted  with  the  great  mysteries  of  salva- 
tion, that  I  must  read  my  Bible  more,  and  know  it  better, 
before  I  can  hope  for  that  comfort  in  Christ  Jesus,  which 
others  feel. 

Brethren,  the  first  of  the  three  examples  before  us, 
sufficiently  answers  these  objections.     You  cannot  go 

*  Hebrews  xiii.  8, 


160  LECTURE  IV. 

to  Christ  more  ignorant  than  Nicodemus  went;  it  is 
impossible.  You  are  not  invited  to  go  to  Christ  be- 
cause you  know  him,  but  because  you  do  not  know 
him ;  ignorance  itself  is  a  plea  sufficient.  "  Ask  wis- 
dom of  him,"  says  St.  James,  "  who  giveth  liberally, 
and  upbraideth  not."*  How  encouraging  and  how 
beautiful  is  the  injunction.  Others  will  teach,  but  they, 
even  unintentionally,  upbraid  you  while  they  teach ; 
their  very  knowledge  almost  upbraids  your  ignorance, 
and  there  is  something  painful  in  exposing  our  igno- 
rance to  our  fellow-men.  It  is  not  so  with  Christ ; 
he  is  already  better  acquainted  with  it  than  you  your- 
selves are,  and  yet  he  upbraids  you  not.  Do  you,  then, 
desire  a  saving  knowledge  of  him  ?  Express  your 
wishes  to  him  in  humble,  faithful,  fervent  prayer,  and 
he  will  not,  he  cannot  deny  you.  He  will  manifest 
himself  to  you,  as  he  does  not  unto  the  world;  he 
w411  teach  you  by  his  Spirit;  he- will  elevate  your 
heart  and  sanctify  your  soul,  while  he  enlightens  and 
instructs  your  mind.  It  is  not  in  our  power  to  tell  you 
either  the  manner  or  the  measure  in  which  he  will  do 
this ;  but  if  you  doubt  whether  he  can  do  it,  or  if  you 
doubt  whether  he  really  will  do  it,  go  into  the  poorest 
cottage — where  Christ  has  gone  before  you — enter  into 
conversation  with  its  inmates,  and  you  will  be  asto- 
nished at  the  manner  in  which  the  most  uneducated 
peasant  in  the  land,  who  has  been  taught  by  Christ, 
will  express  himself  upon  those  great  subjects,  which 
to  the  worldly  wise,  perhaps  to  you  yourself  at  this 
moment,  are  perfectly  unintelligible.  "  All  thy  children 
are  taught  of  thee,"t  said  both  a  prophet  and  an  apos- 

*  James  i.  5.  t  Isaiah  liv.  13  ;  John  vi.  45. 


LECTURE  IV.  161 

tie ;  God  has  not  one  ignorant  child  in  all  his  adopted 
family,  not  one  who  when  he  enters  heaven  shall  be 
ignorant  of  the  "  New  Song,"  "  Thou  wast  slain,  and 
hast  redeemed  us  to  God  by  thy  blood  out  of  every 
kindred,  and  tongue,  and  people,  and  nation."*  Be- 
cause the  Spirit  of  God  is  the  Teacher,  and  where 
he  teaches,  nothing  necessary  to  salvation  is  left  un- 
taught. 

Ignorance,  however,  is  not  the  only  or  the  greatest 
barrier  which  keeps  men  from  Christ. 

II.  By  far  the  most  frequent  and  most  insurmountable 
is  sin.  Let  me,  then,  address  a  few  words  to  the  sinner, 
upon  the  character  of  Christ,  before  we  enter  upon  the 
consideration  of  his  public  ministry. 

It  is  the  daily,  the  hourly  excuse  of  thousands,  I  am 
not  worthy  to  go  to  the  Saviour,  1  dare  not  go  to  him, 
my  sins  are  so  many,  so  grievous,  so  disgraceful.  He 
would  drive  me  from  his  presence.  If  you  ever  think 
or  reason  thus,  it  is  simply  because  you  do  not  know 
the  character  of  him  with  whom  you  have  to  do. 
Pity,  not  indignation,  is  the  feeling  with  which  the 
Saviour  views  the  sinner.  Fellow-sinners  may  act 
harshly  to  you,  but  the  Saviour  never  can.  Look  only 
at  the  Samaritan  woman,  her  slowness,  her  dulness, 
her  unkindness,  her  sinfulness.  Did  any„  or  did  all  these 
united,  induce  the  Saviour  of  the  world  to  utter  a  single 
reproach,  to  speak  one  unkind,  unfeeling  word ;  or  to 
hesitate  in  the  great  work  of  converting  her  to  himself? 
Did  they  not  rather  increase  his  tenderness,  because  he 
saw  that  she  was  so  utterly  destitute,  so  entirely  lost? 
Brethren,  when  will  you  learn  to  know  the  Saviour  of 

•  Revelations  t.  9. 
14* 


162  LECTURE  IV. 

sinners  ?  Why  will  you  not  learn  it  by  studying  the 
Saviour's  character,  where  alone  it  is  to  be  found,  in 
the  pages  of  his  revealed  word  ?  You  cannot  learn  it 
in  the  world,  it  is  impossible ;  through  all  the  countless 
generations  of  our  fallen  race,  there  has  been  no  indivi- 
dual in  any,  the  remotest  degree,  to  whom  we  should 
dare  to  liken  Jesus.  There  are  doubtless,  at  all  times, 
men  of  kindness,  affection,  and  sympathy  among  tis, 
men  who  pity  and  feel  for  the  sinner,  but  it  is  for  the 
sinner  mourning  and  broken-hearted  that  men  feel ;  it 
is  for  the.  sinner  when  he  ceases  to  deserve  exclusively 
the  name,  that  men  reserve  their  tenderest  sympathy 
and  best  compassion.  Is  it  not  so  with  Christ.  While 
he  hates  sin,  he  **  willeth  not  the  death  of  a  sinner;" 
for  were  we  not  all  sinners,  when  he  loved  us,  even  to 
the  death.  Does  not  the  Spirit  of  God  most  emphati- 
cally pronounce  this,  when  he  says,  "  Scarcely  for  a 
righteous  man  will  one  die ;  but  God  commendeth  his 
love  towards  us,  in  that,  while  we  were  yet  sinners, 
Christ  died  for  us."*  If  you  are  at  this  moment  sin-* 
ning  with  the  highest  hand  and  the  proudest  heart, — if 
you  are  now  sitting  among  God's  people,  a  mere  painted 
sepulchre,  a  hardened  hypocrite,  preparing  to  return  to 
your  home,  laughing  to  scorn  all  that  you  have  this 
day  heard  of  a  Saviour's  tenderness,  and  a  Saviour's 
love,  be  assured  that  that  same  Saviour,  who  will,  if 
you  remain  unchanged,  himself  pronounce  your  sentence 
of  unalterable  and  everlasting  wo,  by  no  means  wills 
your  destruction ;  so  far  from  it,  that  he  is  v/aiting  to 
be  gracious,  and  while  he  must  hate  and  condemn  the 
sin,  is  only  anxious  to  spare,  and  pardon,  and  receive 
the  returning  sinner. 

*  Romans  v.  8. 


LECTURE  IV.  163 

Do  you  inquire, — Might  I  then,  even  now,  stop  in 
mid  career;  might  I  at  once,  borne  along  as  I  now  am, 
upon  the  full  tide  of  impiety  and  sin,  but  feehng  my 
misery,  and  wretchedness,  and  guilt,  and  desiring  to 
part  from  it  for  ever,— might  I  even  now,  stretch  out 
my  hand,  and  cling,  as  with  a  drowning  grasp,  to  my 
Redeemer,  and  would  he  not  strike  me  from  him,  and 
say,  "  Depart  from  me,  ye  cursed  ?"  Or  would  he  not, 
at  least,  tell  me  to  seek  him,  when  some  real  and  sub- 
stantial amendment  had  given  proof  of  my  repentance, 
and  when  higher  and  holier  feehngs  had  estabHshed 
themselves  within  my  bosom  ?  We  answer,  is  there 
upon  record  a  single  instance  to  justify  you  in  such  a 
conclusion  ?  No !  the  Saviour  is,  pre-eminently,  the 
sinner's  friend.  That  you  are  a  sinner  and  need  him, 
that  you  are  a  sinner  and  willing  to  forego  your  sins, 
that  you  are  a  sinner  and  desirous  to  seek  and  to  be 
saved  by  him,  is  sufficient  claim  to  him,  to  all  he  is,  to 
all  he  can  bestow.  He  came  to  help  you  w^hile  in  your 
sins,  and  to  save  you  from  your  sins,  not  with  the  cold 
courtesy  of  the  world  to  congratulate  you  upon  your 
escape  from  difficulties,  from  which  it  never  aided  you 
to  flee,  but  to  be  himself  the  cause  and  the  instrument  of 
your  escape.  He  does  not  stand  upon  the  bank,  and 
wait  till  the  drowning  wretch  has  swam  ashore,  and 
then  encumber  him  with  aid.  As  with  the  sinking 
Peter,  so  it  is  with  you ;  the  eternal  Son  of  God  is  with 
you  upon  those  dark  waters;  only  stretch  out  your  hand, 
and  it  will  reach  the  Saviour's  protecting  arm.  Wait 
not,  then,  until  your  motives  are  more  pure,  or  your 
faith  more  strong,  or  your  actions  more  holy,  or  till  you 
have  a  stronger  desire  to  be  saved;  attempt  these  things 
in  your  own  strength,  and  all  will  assuredly  be  lost :  but 


164  LECTURE  IV. 

come  at  once  to  him  who  alone  can  purify  your  motives, 
and  strengthen  your  faith,  and  regulate  your  conduct, 
and  give  the  desire.  The  faith  which  Jesus  gives,  and 
which  Jesus  loves,  is  that  which  brings  you  at  once, 
with  all  your  sins  upon  your  head,  like  the  feeble  pil- 
grim, to  drop  your  heavy  burden  at  the  foot  of  the  cross. 
Wait  until  you  are  rid  of  it,  before  you  come,  and  you 
will  for  ever  stay  away.  Nothing  but  the  attraction  of 
the  cross  has  power  to  draw  it  from  you.  Come  only 
within  this  blessed  influence,  and  you  will  then  be  ena- 
bled to  "lay  aside  every  weight,  and  the  sin  which  doth 
so  easily  beset  you,  and  to  run  with  patience,"  and  to 
terminate  with  joy,  "the  race  which  is  set  before 
you."* 

III.  There  is  still  one  last  and  valuable  hint  to  be 
deduced  from  the  third  of  these  important  incidents, 
more  immediately  before  us  this  day :  it  is  this — since 
sin  and  ignorance  are  not  barriers  to  keep  you  from  a 
Saviour's  love,  still  less  is  suffering. 

Let  me,  then,  speak  to  the  sufferer,  as  I  have  already 
to  the  ignorant  and  the  sinner.  In  a  suffering  world, 
there  never  yet  was  such  an  assembly  as  the  present,  in 
which  no  sufferer  found  a  place. 

Is  there,  then,  within  these  walls,  one,  at  this  time 
mourning  for  the  loss  of  friends,  of  health,  of  happiness, 
surely  the  happy  will  not  complain  if  I  dedicate  a  pass- 
ing word  to  an  afflicted  brother.  I  would  say,  then, 
to  you  who  mourn,  though  it  be  but  with  a  worldly  or 
a  selfish  sorrow,  the  incident  before  us  is  not  destitute 
of  encouragement,  even  for  you.  There  was  nothing 
spiritual  in  the  feelings  of  the  nobleman,  when  he  first 

*  Hebrews  xii.  1. 


LECTURE  IV.  165 

sought  the  Saviour ;  his  sorrows  were  simply  natural, 
he  was  mourning  for  a  dying  son;  and  yet  how  readily, 
how  instantly,  did  Jesus  sympathize  with  him,  and  help 
him.  "Thy  son  liveth,"  were  the  first  words  of  our 
compassionate  Redeemer:  before  he  converted  his  heart, 
he  healed  his  son.  Do  not  then  say,  but  mine  are  selfish 
sorrows,  mine  are  worldly  cares,  they  never  yet  found 
balm  and  consolation  in  a  Saviour's  love;  were  I  to  go 
to  him,  it  would  not  be  for  himself,  but  for  his  gifts. 
Brethren,  the  Saviour  did  not  thus  refine,  when  he  gave 
forth  his  invitation,  "  Come  unto  me,  all  ye  that  travail 
and  are  heavy  laden,  and  I  will  give  you  rest."*  Are 
you  travailing  with  sorrow?  are  you  heavy  laden  with 
the  burden  of  oppression  or  wo  ?  Christ  will  give  you 
rest.  Doubtless,  the  heavily  laden  with  the  burden  of 
sin  are  first  invited,  but  they  exclude  no  other  sufferers. 
There  is  no  exception  of  age,  or  rank,  or  clime,  the 
extent  of  the  travail,  or  the  weight  of  the  burden ;  the 
childish  sorrows  of  the  weeping  schoolboy  are  as  much 
the  subject  of  the  Saviour's  sympathy,  as  the  matured 
wretchedness  of  the  aged  man;  all  come  within  \][\e 
Saviour's  invitation.  It  is  the  eflfect  upon  the  suflferer's 
heart  at  which  Christ  looks,  not  at  the  extent  of  suflfer- 
ing ;  the  broken  heart,  touched  by  his  Spirit,  may  soon 
become  a  contrite  heart;  and  this  God  has  promised 
he  will  not  despise. 

It  is  a  powerful  recommendation  to  the  Saviour  that 
you  are  miserable,  and  that  you  believe  that  he  both  can 
and  will  redress  your  woes;  it  is  sufficient  for  him  that 
you  come  asking,  seeking,  knocking.  He  loves  to  be 
thus  sought,  and  never  yet  refused  an  answer  of  conso- 

*  Matthew  xi.  28. 


166  LECTURE  IV. 

lation  and  peace,  only  be  earnest  in  coming  to  him, 
seeking  your  peace,  and  rest,  and  happiness  in  him; 
only  commence  your  acquaintance  thus,  and  there  is 
that  in  Jesus  which  will  never  let  you  go  ;  there  is  that 
which  requires  only  to  be  known,  to  be  most  fully  and 
entirely  loved.  "  Blessed  are  they  that  mourn,  for  they 
shall  be  comforted  ;"  your  mourning  may  at  first  be  but 
from  nature's  grief,  but  if  you  seek  and  find  the  Saviour, 
he  will  soon  awaken  a  more  tender  chord  than  this ; 
be  will  soon  strike  upon  your  flinty  heart,  and  the 
living  waters  shall  gush  forth,  and  tears  of  penitence 
shall  intermingle  with  tears  of  suffering,  until  both  shall 
be  succeeded  by  tears  of  joy. 

Finally,  remember,  my  beloved  brethren,  for  your 
"  strong  consolation,"^  that  there  is  not  now  one  glori- 
fied spirit  through  all  the  realms  of  infinite  space  and 
infinite  bliss,  who  did  not,  when  he  came  the  first  time 
to  the  Saviour,  come  ignorant,  to  be  taught, — sinful,  to 
be  pardoned — suffering,  to  be  healed.  '^  Thanks  be  to 
God  who  giveth  us  the  victory  through  our  Lord  Jesus 
Christ!"  And  when  that  victory  is  complete,  and  when 
as  victors  we  shall  enter  the  eternal  mansions,  strange 
as  it  may  seem  to  mortal  apprehension,  we  shall  there 
discover  that  suffering,  and  ignorance,  and  sin,  have 
peopled  heaven, 

*  Hebrew^  vi>  18. 


167 


LECTURE   V. 


Luke  iv.  33,  34. 


*♦  And  in  the  synagogue  there  was  a  man  which  had  a  spirit  of  an 
unclean  devil,  and  cried  out  with  a  loud  voice,  saying.  Let  us 
alone ;  what  have  we  to  do  with  thee,  thou  Jesus  of  Nazareth "? 
art  thou  come  to  destroy  us]  I  know  thee  who  thou  art;  the 
Holy  One  of  God." 

In  resuming  our  lectures  upon  the  deeply  instructive 
history  of  our  Divine  Master  we  commence  with  his 
residence  at  Capernaum.  This  was  a  city  peculiarly 
adapted  to  the  purposes  of  his  ministry,  both  geographi- 
cally and  morally ;  for  it  stood  on  the  western  shore  of 
the  sea  of  Tiberias,  and  was  the  dwelling-place  of  that 
nobleman,  whose  son  our  Lord  had  miraculously  healed, 
and  whose  present  health,  therefore,  would  bear  con- 
tinual evidence  to  the  Almighty  power  of  the  Messiah. 
While  in  Capernaum,  Christ  recalled  Simon  Peter  and 
his  brother  Andrew,  who  had,  probably  at  our  Lord's 
desire,  betaken  themselves  to  their  wonted  occupation 
during  the  period  of  their  Master's  temporary  residence 
at  Nazareth ;  and  he  added  to  them  the  two  sons  of 
Zebedee,  James  and  John,  who  like  the  former,  were 
engaged  as  fishermen  on  the  lake  of  Tiberias.  His 
gracious  and  encouraging  declaration  was  the  same  to 
them  all,  "  Fear  not ;  from  henceforth  thou  shalt  catch 


168  LECTURE  V. 

men."*  How  wonderfully  fulfilled,  let  the  day  of  Pen- 
tecost declare,  when  by  a  single  sermon,  preached  by 
one  of  these  very  men,  more  than  three  thousand  souls 
were  enclosed  in  the  gospel  net ;  how  far  more  wonder- 
fully, let  the  present  age  demonstrate,  when  the  same 
net,  formed  by  these  same  Evangelists,  continues  to 
enclose  so  large  a  proportion  of  the  inhabitants  of  the 
world. 

Our  Lord,  during  his  residence  at  Capernaum  appears 
to  have  regularly  frequented  the  synagogue,  and  there 
instructed  the  people  in  the  blessed  truths  of  everlasting 
life.  Upon  one  of  the  Sabbath  days  when  thus  em- 
ployed, the  evangelist  informs  us,  that  "  In  the  syna- 
gogue there  was  a  man  which  had  a  spirit  of  an  unclean 

devil."t 

The  subject  of  demoniacal  possessions  has  always 
been  to  many  readers  of  holy  writ,  a  difficult  and  perplex- 
ing one*  To  those  especially  who  are  not  satisfied,  unless 
revelation  will  consent  to  be  weighed  and  measured  by 
their  own  puny  reason,  it  has  ever  been,  it  must  ever  be, 
most  embarrassing.  The  manner  in  which  such  men  have 
in  all  ages  been  content  to  solve  the  difficulty,  is  by  sup- 
posing that  whenever  demoniacal  possession  is  mentioned 
in  the  Gospel,  it  is  only  another  expression  for  insanity. 
This  opinion  has  always  had  many  supporters  among 
the  learned,  but  very  few  among  the  humble  and  lowly 
followers  of  our  Lord.  They  are  wisely  content  to  re- 
ceive the  word  of  God,  as  God  has  spoken  it;  and  when 
that  word  declares  that  a  man  is  possessed  by  the  devil, 
they  do  not  venture,  for  the  sake  of  overcoming  a  diffi- 
culty, to  affirm  that  it  intended  merely  to  assert,  that  he 
was  insane.     In  fact,  tne  circumstances  of  these  pos- 

*  Luke  V.  10.  t  Luke  iv,  33. 


LECTURE  V.  169 

sessions  are  so  peculiar,  that  nothing  but  the  literal 
meaning  of  Scripture  can  be  received  as  in  any,  the  least 
degree  satisfactory  with  regard  to  them.  For  instance, 
we  hear  of  one  woman  out  of  whom  Jesus  "  had  cast 
seven  devils."^  What  possible  meaning  could  there  be  in 
this  declaration  of  the  word  of  truth,  if  "  demoniacal  pos- 
session" and  insanity  were  convertible  terms?  Would 
there  be  any  thing  intelligible  to  be  gathered  from  the  as- 
sertion that  this  was  the  woman  out  of  whom  Jesus  had 
cast  seven  madnesses  ?  And  yet  if  the  one  really  were 
only  intended  to  express  the  other,  there  ought  to  be  no 
impropriety  in  the  exchange.  The  truth  is,  and  it  is  a 
truth  which  cannot  be  too  often  stated,  or  too  implicitly 
received,  as  a  most  important  canon,  in  the  interpretation 
of  the  word  of  God,  that  the  more  strictly  we  adhere  to 
the  plain  and  literal  meaning  of  Scripture,  when  the  sense 
of  the  passage  will  bear  it,  the  more  correct  will  be 
our  knowledge  of  "  the  mind  of  the  Spirit ;"  while  the 
most  remote  interpretation  is  almost  invariably  the  most 
incorrect.  The  course  of  wisdom,  therefore,  not  only 
upon  this,  but  upon  every  subject,  is  simply  to  take  the 
word  of  God  as  we  find  it,  without  any  reference  to  our 
own  opinions,  or  to  human  systems ;  and  where  we 
cannot  understand,  there  simply  to  bow  before  infinite 
wisdom,  and  to  receive  its  declarations  in  humihty  and 
love  ;  waiting  for  the  day  w^hen  we  shall  see  as  we  are 
seen,  and  know  even  as  also  we  ourselves  are  known. 

It  w^as,  then,  in  the  synagogue  of  Capernaum  that  our 
Lord  was  first  confronted  with  one  of  those  wretched 
beings  who  were  possessed  by  the  evil  spirit.  Most  im- 
probable does  it  appear  that  Satan  should  have  been  so 
short-sighted  as  to  have  wilfully  led  his  victim  to  the 

*  Mark  xvi.  9. 

15 


170  LECTURE  V. 

house  of  prayer,  and  to  the  presence  of  the  Saviour ; 
and  we  must  therefore  conclude,  that  notwithstanding 
the  amazing  power  which  the  devil  was  permitted,  at 
that  particular  period,  to  exercise  over  the  minds  and 
bodies  of  men,  he  could  not  then  detain  them,  contrary 
to  their  will,  from  the  healing  presence  of  the  Lord 
Jesus  Christ.  An  important  and  comforting  considera- 
tion in  every  age  to  the  tempted  soul ;  for  if  Satan  was 
thus  limited  in  his  evil  design,  at  a  period  when  his 
power  appears  to  have  pecuharly  predominated,  how 
much  more  confidently  may  we  depend  upon  the  assu- 
rance, that  if  resisted,  he  will  flee  from  us.  It  is  the 
believer's  comfort  to  know  of  a  certainty  that  although 
Satan  may  persuade,  he  cannot  compel ;  he  may  allure 
you  through  your  own  lust,*  to  follow  him,  as  a  retainer 
in  his  train,  but  he  can  never  drag  you,  contrary  to  your 
will,  as  a  prisoner,  at  his  chariot  wheels. 

No  sooner,  in  the  narrative  before  us,  did  "  the  unclean 
spirit"  behold  the  Saviour,  and  witness  the  power  and 
authority  by  which  he  spake,  than,  impelled  irresistibly, 
as  it  would  appear,  by  the  overwhelming  dread  of  Deity, 
in  whose  immediate  presence  he  thus  perhaps  unexpect- 
edly found  himself,  "  he  cried  out  with  a  loud  voice,  say- 
ing, Let  us  alone,  what  have  we  to  do  with  thee,  thou 
Jesus  of  Nazareth ;  art  thou  come  to  destroy  us  ?  I  know 
thee  who  thou  art,  the  Holy  One  of  God/'f  How  strange 
and  horrible  a  scene  for  those  pious  worshippers  in  the 
synagogue  at  Capernaum,  when  their  devotion  was  thus 
awfully  interrupted  by  the  avowed  presence  of  man's 
eternal  enemy !  That  he  is  indeed  never  absent  even 
from  the  holiest  places^  never  idle  even  in  our  most 

*  See  James  i.  14.  t  Luke  iv.  33,  34. 


LECTURE  V.  171 

sacred  hours,  we  know  by  melancholy  experience  far 
too  well ;  but  to  hear  him  thus  crying  aloud  for  mercy , 
to  hear  him  at  the  same  moment  proclaiming  the  Divinity 
of  Christ,  and  his  own  eternal  hostility  to  him,  and  sepa- 
ration from  him,  must  have  appalled  the  strongest  mind 
in  that  assembly. 

Would  it  were  true,  brethren,  that  when  these  super- 
natural instances  of  Satan's  power  had  ceased,  all  par- 
ticipation in  Satan's  feelings  had  ceased  with  them ; 
would  it  were  true  that  never,  but  in  the  devil  and  his 
angels,  existed  in  dreadful  association,  the  knowledge  of 
the  truth  of  the  Saviour's  office,  and  the  hatred  of  his 
person !  But  alas !  does  not  every  open  sinner  who 
scornfully  rejects  the  Gospel  for  his  rule  of  life,  and  the 
Lord  Jesus  for  his  Redeemer,  even  while  he  knows  that 
he  cannot  disprove  the  one,  or  disbelieve  the  other,  stand 
at  this  moment  before  God,  in  almost  as  awful  a  state 
of  danger,  as  the  unclean  spirit  in  the  synagogue  of 
Capernaum  ?  Blessed  be  God,  though  there  is  a  strong 
and  fearful  similarity  in  their  cases,  there  is  yet  a  differ- 
ence, and  it  is  a  great  and  mighty  difference.  For  the 
sinner,  however  obstinate  and  hardened  and  impenitent 
that  sinner  may  be,  "  Judah's  cleansing  fountain"  still  is 
open ;  the  blood  of  the  everlasting  covenant  has  freely 
flowed ;  a  door  of  access  to  a  throne  of  grace  stands 
wide ;  and  no  sooner  is  his  heart  softened  by  the  Spirit 
of  God,  no  sooner  does  he  fall,  a  willing  supphant,  be- 
fore that  throne,  than  he  may  enter  within  the  door  of 
grace  and  mercy.  While  for  that "  unclean  spirit,"  not 
all  the  blood  even  of  Calvary,  availed  to  rescue  him 
from  a  horrible  eternity,  or  to  purchase  a  release  from 
everlasting  wo ;  against  him  that  fountain  is  for  ever 
sealed;  that  door  for  ever  closed;  hope  itself  shut  out; 


172  LECTURE  V. 

despair  triumphant ;  and  nothing  left  him  but  "  a  certain 
fearful  looking-for  of  judgment,  and  fiery  indignation 
which  shall  devour  the  adversaries."* 

Suppose  for  a  moment,  brethren,  that  within  the  walls 
of  the  synagogue,  our  Lord  had  addressed  that  fallen 
spirit,  as  he  addressed  the  worshippers  at  Nazareth,  I 
am  sent  *^  to  preach  deliverance  to  the  captives,"f  I  offer 
it  now  freely  to  you ;  the  value  of  my  blood  shall  go 
beyond  the  bounds  of  space,  and  travel  even  into  the 
world  of  infinity,  and  unlock  the  doors  of  hell ;  redemp- 
tion, therefore,  is  this  day  freely  preached  even  to  you, 
one  of  its  most  unclean  and  ruined  inmates.  Do  you 
think  that  fallen  spirit  would  have  heard  as  sinners  hear, 
hesitated  as  sinners  hesitate,  and  listened  to  the  words 
of  the  everlasting  Gospel  as  some,  perhaps,  even  among 
ourselves,  are  at  this  moment  listening  to  it  ?  No,  words 
cannot  express  the  feelings  with  which  such  a  being 
would  have  started  forth  from  his  despondency  and 
despair,  to  have  grasped  at  a  hope  of  even  a  momentary 
respite  from  his  unutterable  pangs.  He  who,  when  he 
knew  that  the  Saviour's  power  would  only  be  exerted  to 
control  his  malignity,  exclaimed, "  Let  us  alone,''  would, 
with  even  the  faintest  prospect  of  an  escape,  have  from 
mere  selfishness,  fled  to  that  Saviour's  feet,  and  even 
while  he  hated  the  name  of  Jesus,  would  have  given 
worlds  for  one  sentence  of  his  pardoning  love.  But  to 
him  this  could  not  be  ;  he  had  "  kept  not  his  first  estate,"J 
and  even  infinite  love  and  infinite  wisdom  had  found  no 
remedy. 

"  Behold  therefore  the  goodness  and  severity  of  God ; 
on  them  which  fell,  severity,  but  toward  thee,  goodness  ;"§ 

*  Heb.  X.  27.  t  Luke  iv.  18.  t  Jude  6.  $  Rom.  xi.  22. 


LECTURE  V.  173 

that  a  remedy,  a  Saviour,  a  Heaven,  all  denied  to  the 
angels  who  fell,  should  all  this  day,  be  freely  offered  to 
you.  Let  the  hardest  hearted  sinner  among  us  bless 
God,  that  hope  and  time  are  not  yet  for  ever  taken  from 
him ;  that  grace  is  still  v^ithin  the  reach  of  fervent,  faith- 
ful prayer;  a  Saviour  still  at  hand,  Heaven  still  open, 
and  God  still  waiting  to  be  gracious.  "  What  have  we 
to  do  with  thee?"  must  be  the  devils'  cry,  for  their  sen- 
tence is  pronounced,  since  hell  itself  is  their  prepared 
inheritance,*  from  which  there  is  no  escape.  While,  if 
the  sinner,  by  a  hardened  perseverance  in  iniquity, 
comes  to  the  same  dreadful  fate,  it  is  because  he  prefers 
disobedience  to  holiness,  the  world  to  Christ,  hell  to 
heaven;  it  is,  as  our  Lord  himself  declared,  because, 
"  ye  will  not  come  unto  me,  that  ye  might  have  life.'' 

No  sooner  had  the  "  unclean  spirit"  borne  this  re- 
markable testimony,  "  I  know  thee  who  thou  art,  the 
Holy  One  of  God,"  than  "  Jesus  rebuked  him  saying, 
Hold  thy  peace,  and  come  out  of  him.  And  when  the 
devil  had  thrown  him  in  the  midst,  he  came  out  of  him 
and  hurt  him  not.  And  they  were  all  amazed,  and  spake 
among  themselves,  saying,  What  a  word  is  this!  for 
with  authority  and  power  he  commandeth  the  unclean 
spirits,  and  they  come  out." 

Behold  a  second  source  of  encouragement  for  the 
tempted  disciple  of  the  Lord  Jesus  Christ:  you  know 
something,  by  experience,  of  the  power  of  your  great 
and  eternal  enemy ;  you  are  "  not  ignorant  of  his  de- 
vices."! You  feel  them,  if  you  know  your  own  hearts, 
in  the  trials  of  every  day,  in  the  temptations  of  every 
hour.     His  knowledge  is  so  vast,  his  cunning  so  deep, 

*  See  Matthew  xxv.  41.  t  2  Cor,  ii.  11. 

15* 


174  LECTURE  V. 

his  influence  so  astonishing,  that  man  is  as  nothing  in 
his  hands  ;  he  rules  and  governs  him  at  his  will.  There 
is  but  one  refuge  from  his  power,  and  this  is  by  throw- 
ing yourself  into  the  arms  of  his  eternal  Conqueror.  As 
long  as  you  continue  out  of  Christ,  the  devil  is  omnipo- 
tent against  you ;  but  once  united  to  him,  and  you  may 
regard  Satan  as  a  conquered  enemy ;  you  are  placed 
beneath  the  cover  of  that  shield  from  which  the  fiery  darts 
of  the  wicked  one  fall  harmless  and  innocuous.  "  Be 
strong  in  the  Lord,  and  in  the  power  of  his  might."* 
Even  w^hen  temptations  are  at  the  worst,  when  every 
faculty  of  your  soul  seems  to  be  in  league  w^ith  the 
tempter,  still  cling  to  the  Redeemer  with  mighty  prayer ; 
and  weak  and  helpless  though  you  be,  he  will  fulfil  his 
promise,  and  make  you  more  than  conqueror,  for  his 
own  sake  who  loved  you.  So  shall  you  be  enabled  at 
the  last,  to  take  up  the  triumphant  song  of  the  redeemed, 
"  We  overcame  by  the  blood  of  the  Lamb.^f      *    \ 

No  sooner  had  our  Lord  left  the  synagogue,  after  this 
signal  instance  of  his  divine  power  over  the  spirits  of 
darkness,  than  he  "  entered  into  the  house  of  Simon 
and  Andrew,  with  James  and  John,"J  "  And  Simon's 
wife's  mother  was  taken  with  a  great  fever,  and  they 
besought  him  for  her."§  How  indefatigable  was  the 
good  Physician;  one  hour  removing  the  spiritual  ail- 
ments, and  the  next  the  bodily  diseases  of  his  people ; 
evidencing  far  more  clearly  than  words  could  speak,  that 
there  is  nothing  above  his  power,  nothing  beyond  his 
willingness  to  heal.  See  also  in  this,  the  blessed  effect 
of  intercessory  prayer,  "  They  besought  him  for  her." 


*  Ephesians  vi.  10.  t  See  Revelations  xii.  11. 

t  Mark  i.  29.  $  Luke  iv.  38. 


LECTURE  V.  175 

Doubtless  Jesus  loved  Peter,  and  therefore  could  not  be 
indifferent  to  the  sufferings  of  his  mother,  and  yet  he 
waited  until  he  was  besought ;  so  truly  does  our  Lord 
delight  to  hear  the  voice  of  his  praying  people,  that  he 
delays  many  a  blessing,  and  holds  back  many  a  mercy, 
until  he  has  heard  the  voice  of  faithful  fervent  supplica- 
tion, entreating  for  that  which  he  is  far  more  ready  to 
bestow,  than  we  to  asL  As  soon  as  he  had  been  be- 
sought in  the  present  instance,  he  entered  the  house,  and 
stood  over  the  poor  sufferer,  and  as  St.  Mark  adds, 
"  took  her  by  the  hand,  and  lifted  her  up,''*  and  "  re- 
buked the  fever,  and  it  left  her ;  and  immediately  she 
arose,  and  ministered  unto  them."f  The  greatest  plea- 
sure of  her  renewed  life  was  to  be  employed  like  Martha 
in  ministering  to  the  wants  of  Jesus,  or'  like  Mary,  in 
sitting  at  his  feet. 

How  many  are  there  here  present  this  day,  who  have, 
like  the  mother-in-law  of  Peter,  been  raised  from  beds 
of  sickness,  not  by  the  power  of  medicine,  but  by  the 
tender  mercy  of  the  Lord  Jesus  Christ!  The  past 
season  has  been  one  of  fearful  malady,  and  of  no 
common  visitation  ;J  many  have  been  cut  off  in  the 
midst  of  health  and  strength,  the  promise  of  whose 
future  years  was  quite  as  bright,  and  quite  as  confident, 
as  your  own.  Many  now  present  have  been  warned 
and  threatened,  and  laid  on  beds  of  sickness,  and  car- 
ried even  within  sight  of  the  opening  grave,  and  by  the 
tender  mercy  of  our  God,  healed  and  brought  back 
again,  the  malady  rebuked,  and  death,  for  the  present, 
driven  from  his  prey.     It  would  be  well  to  ask,  How 

*  Mark  i.  31.  t  Luke  iv.  39. 

t  Preached  shortly  after  the  visitation  of  the  cholera. 


176  LECTURE  V. 

many  of  us,  so  warned  and  so  favoured  then,  are  to  be 
found  now,  like  her  of  whom  we  speak,  ministering  to 
the  Lord  Jesus  Christ,  and  to  the  wants  of  his  people  ? 
Every  mercy  is  attended  by  some  kindred  duty,  who 
follows  closely  in  her  train ;  and  when  the  former  has 
paid  you  her  passing  visit  of  tenderness  and  love,  the 
latter  offers  herself  to  you  as  an  abiding  guest.  If  the 
mercy  of  returning  health  have  visited  you  upon  your 
couch  of  suffering,  or  your  bed  of  sickness,  then  the 
duty  of  a  closer  walk  with  God,  a  more  grateful  atten- 
dance upon  his  blessed  Son,  was  her  companion.  It  is 
a  painful  and  a  bitter  thing,  to  see  how  often  with  re- 
covered health,  come  forge tfulness  of  the  mercy,  and 
neglect  of  the  kindred  duty,  until  the  world  having  re- 
established its  supremacy,  and  every  hour  and  every 
thought  having  again  passed  into  its  service,  the  ne- 
glected and  forgotten  duty  is  driven  forth,  like  the  dove 
from  the  ark  of  Noah,  to  return  no  more  for  ever. 

My  brethren,  if  you  value  warnings,  if  you  value 
mercies,  or  rather  if  you  value  the  God  of  warnings  and 
the  God  of  mercies,  you  will  be  careful  that  it  be  not 
so^  with  you.  We  have  seen,  every  minister  of  God 
has  seen,  those  on  a  bed  of  sickness  whose  hearts 
have  appeared  to  be  subdued  and  softened  under  the 
pressure  of  present  anguish  and  the  fear  of  approaching 
death.  The  world  has,  for  the  first  time,  been  revealed 
to  them  in  its  true  colouring,  its  wealth,  its  honours,  its 
attractions,  all  baubles  light  as  air ;  while  those  things 
for  which  alone,  during  health,  their  souls  have  panted, 
would  not,  even  if  bestowed  upon  them  in  a  richer 
abundance  than  ever  filled  their  worldliest  day-dream, 
have  contributed  a  moment's  gratification,  or  alleviated 
a  moment's  pain.     What  anxiety  was  there  then,  to 


LECTURE  V.  177 

hear  of  the  sinner's  hope  and  the  sinner's  Saviour! 
What  deHght  to  know,  that  it  was  even  then,  not  too 
late ;  that  the  way  was  open,  the  door  still  unbarred, 
and  that  the  truly  penitent  believer,  even  at  the  eleventh 
hour,  might  enter  in.  Then  have  we,  like  Peter's  kin- 
dred, besought  the  Saviour  for  the  sick  and  suffering 
sinner,  and  then  has  he,  that  unchangeably  gracious 
Redeemer,  heard  our  prayers,  and  been  entreated  for 
the  sick,  and  rebuked  the  malady,  and  raised  the  patient. 
And  then  has  come  the  most  grievous  disappointment 
which  ever  befalls  the  minister  of  Christ,  the  return  to 
sin  and  folly,  of  those  whom  he  vainly  hoped,  had  been 
made  partakers  of  the  pardoning  and  renewing  Spirit 
of  our  God.  While  a  gracious  Saviour  was  engaged 
in  answering  our  cry  for  mercy, — and  how  fearfully 
does  the  consideration  increase  the  heartless  ingratitude 
of  the  backshder — at  the  very  time  that  the  heavenly 
Physician  was  bringing  to  him  returning  ease  and 
health,  the  recovering  patient  was  day  by  day  drawing 
off  to  a  greater  distance  from  the  Author  of  all  his  mer- 
cies. We  trusted  that  the  Saviour  had  rescued  one 
more  sheep  of  his  fold  from  the  fangs  of  the  destroyer, 
had  secured  one  more  jewel  for  his  crown ;  instead  of 
which,  he  has  been  obliged  to  confess,  "  I  have  laboured 
in  vain,  I  have  spent  my  strength  for  naught,  and  in 
vain."*  Every  day  we  discover  by  some  little  symptom, 
the  backward  course  of  the  recovering  sinner.  All 
anxiety  respecting  his  spiritual  state  is  at  an  end;  the 
Bible  which  used  to  be  seen  beside  the  sufferer,  is  no 
longer  there,  its  place  supplied  by  some  book  of  imagi- 
native folly  or  worthless  trifling ;  the  desire  for  spiritual 

*  See  Isaiah  xlix.  4,  where  this  language  is  applied  to  the  Saviour. 


178  LECTURE  V. 

converse  is  over,  and  any  subject  of  temporary  interest 
supplies  its  place;  until  at  length,  health  and  worldli- 
ness,  bodily  strength  and  spiritual  indifference,  are  toge- 
ther re-established. 

Brethren,  you  who  have  been  on  beds  of  sickness, 
you  who  still  feel  the  Hability  of  your  frail  frame  to  all 
the  thousand  maladies  which  lead  down  to  death,  and 
yet  in  spiritual  things  have  profited  nothing  by  your 
visitation,  remember  that  the  patience  of  the  good  Phy- 
sician may  be  too  often  tried ;  that  the  strivings  of  his 
good  Spirit  may  be  too  often  resisted ;  his  influences  for 
ever  quenched.  There  is  a  day  coming,  when  the  en- 
treaties of  beseeching  friends,  the  prayers  of  ministers, 
the  cry  of  anguish,  will  be  alike  unheard  and  disre-' 
garded  by  our  God ;  when  the  only  companions  of  a 
sick,  and  it  may  be  a  dying  bed,  will  be  the  recollec- 
tion of  mercies  unacknowledged,  of  resolutions  unkept, 
of  compassion  and  love  wasted  upon  one  who  has  made 
no  return. 

May  the  good  Spirit  of  our  God  carry  the  present 
warning  to  hearts  which  none  other  yet  has  reached ; 
may  he  of  his  infinite  mercy  perform  that  in  an  hour  of 
health,  which  days  of  sickness  have  not  affected;  and 
may  you  be  led  now  to  minister  of  your  substance, 
your  time,  your  influence,  to  God,  feeling  no  gift  too 
good  for  him,  no  sacrifice  but  a  whole  heart,  sufficient 
to  lay  upon  his  altar.         \ 


179 


LECTURE   VL 

Mark  ii.  5. 

"  When  Jesus  saw  their  faith,  he  said  unto  the  sick  of  the  palsy, 
Son,  thy  sins  be  forgiven  thee." 

The  course  of  the  history  in  which  we  are  engaged^ 
will  this  morning  bring  before  us  two  remarkable  in- 
stances of  our  Lord's  supernatural  power;  the  first 
exhibited  in  the  neighbourhood  of  Capernaum^  during 
one  of  those  circuits  which  he  frequently  made  while 
resident  there,  and  the  second  within  the  city  itself.  All 
such  instances  are  well  worthy  our  serious  considera- 
tion ;  but  these  appear  pecuharly  so,  from  the  fact,  that 
in  the  first,  our  Lord  very  clearly  typified,  and  in  the 
second,  plainly  and  unequivocally  proclaimed  his  divine 

power  of  FORGIVING  SIN. 

The  first  of  these  miracles  is  our  Lord's  cure  of  the 
leper,  which  is  introduced  here  upon  the  authority  of 
St.  Mark,  at  the  fortieth  verse  of  his  first  chapter^  where 
we  lead  that,  "  there  came  a  leper  to  Jesus*"  Observe 
then,  first,  the  state  of  the  person  in  favour  of  whom  our 
Lord's  miraculous  power  was  about  to  be  exerted. 

He  was  "  a  leper,"  St.  Luke  adds,  he  was  ''  a  man 
full  of  leprosy."* 

Perhaps  of  all  the  diseases  to  which  the  human  frame 


*  Luke  T.  12. 


L 


180  LECTURE  VI. 

was  liable,  the  leprosy  was  the  most  astonishing  and 
the  most  appalling.  It  affected  not  merely  the  body  of 
the  sufferer,  which  it  covered  with  deep  bright  spots, 
eating  through  the  skin  into  the  very  flesh,  and  spread- 
ing like  one  great  cancer  over  the  whole  frame ;  but  in 
some  supernatural  manner,  it  broke  forth  upon  the  gar- 
ments, in  green  and  reddish  spots,  fretting  them  away ; 
it  even  contaminated  the  walls  of  the  dwelling  houses, 
marking  them  with  "  hollow  strakes,"  **  greenish  or 
reddish,  which  in  sight  were  lower  than  the  wall;"* 
2.  c.  corroding  not  merely  the  plaster,  but  eating  even 
into  the  stones  of  which  the  houses  were  built. 

For  this  terrible  disorder  no  cure  had  ever  been  dis- 
covered ;  when  a  house  was  the  subject  of  it,  it  was 
ordered  to  be  pulled  down,  and  utterly  destroyed.  When 
it  was  found  upon  the  garments,  they  were  directed  to' 
be  burnt.  When  any  individual  was  attacked  with  it, 
he  was  commanded  to  apply  not  to  the  physicians,  but 
to  the  priests ;  and  to  them  not  for  healing,  to  which  no 
human  power  pretended,  but  simply  to  ascertain  whether 
he  was  really  the  subject  of  this  dreadful  m.alady ;  and 
if  he  were,  the  priest  was  to  pronounce  him  unclean,  to 
send  him  forth  to  dwell  alone,  separated  from  the  habi-; 
tations  and  haunts  of  men,  his  clothes  rent,  his  head 
bare,  a  covering  upon  his  face,  and  condemned  perpe- 
tually to  cry  whithersoever  he  went,  "  unclean,  un- 
clean,"! lest  any  passer-by  should  unwittingly  come  in 
contact  with  a  malady  as  contagious  as  it  was  loath- 
some and  disgusting. 

It  was  always  regarded  by  the  Jews,  as  a  direct 
visitation  from  the  hand  of  God  himself,  for  the  punish- 
ment of  sin ;  and  to  this  they  were  probably  led,  not 

*  Leviticus  xiv.  37.  t  Leviticus  xiii.  45. 


LECTURE  VL  181 

only  by  the  supernatural  features  of  the  malady,  but  by 
the  fact  that  in  at  least  three  very  striking  instances  of 
their  history,  the  case  of  Miriam,  of  Gehazi,  and  of  Uz- 
ziah,  the  leprosy  had  been  pronounced  by  the  Almighty 
who  inflicted  it,  to  be  the  immediate  punishment  of  some 
committed  transgression*  Indeed,  our  Lord  himself 
rather  corroborated  than  discountenanced  this  opinion, 
when  he  said  after  one  of  his  many  cures  of  this  dis- 
order, "  Sin  no  more,  lest  a  worse  thing  come  unto 
thee."* 

Such,  then,  was  the  nature  of  the  malady  with  which 
the  applicant  now  before  our  Lord  was  most  grievously 
afflicted ;  and  a  more  accurate  type  of  sin,  the  malady 
of  the  soul,  no  bodily  disease  ever  yet  presented.  Like  the 
leprosy,  sin  also  is  deeply  contagious  and  incurable  by 
human  remedies,  or  human  physicians ;  while  the  sinner, 
if  he  remain  uncleansed,  will  be  as  completely  banished 
throughout  eternity  from  the  society  of  the  holy  and  the 
happy,  as  the  leper  was,  from  the  company  of  the  unin- 
fected among  the  children  of  Israel.  Even  the  super- 
natural effects  of  this  wonderful  disorder,  are  not  with- 
out their  counterpart  in  the  leprosy  of  sin  ;  for  the  very 
house  of  the  sinner  is  an  infected  house  ;  his  family  and 
household  are  too  often  partakers  with  him  in  the  guilt 
and  punishment  of  the  disease ;  while  an  expression 
made  use  of  by  St.  Jude  would  make  it  appear,  that 
even  the  contaminated  garments  of  the  leper  are  not 
without  some  typical  resemblance,  in  that  far  more 
fearful  disease  of  which  we  are  speaking,  when  he  says, 
"  But  ye  beloved,  building  up  yourselves  in  your  most 
holy  faith,  praying  in  the  Holy  Ghost,  keep  yourselves 

*  John  V.  14 

16 


182  LECTURE  VL 

in  the  love  of  God,  looking  for  the  mercy  of  our  Lord 
Jesus  Christ,  unto  eternal  life,"* ..."  hating  even  the 
garment  spotted  by  the  flesh."f  Evidently  intending 
to  recommend  to  Christians  as  complete  a  separation 
from  sinners  and  their  pursuits,  as  the  Israelites  were 
commanded  to  maintain  towards  their  leprous  neigh- 
bours. 

Upon  seeing  Jesus,  we  are  told,  that  the  leper  "  kneel- 
ing down  to  him,"J  "  worshipped  him,"§  and  "  fell  on 
his  face,  and  besought  him,  saying  unto  him,  Lord,  if 
thou  wilt,  thou  canst  make  me  clean.''||  A  very  re- 
markable evidence  of  faith  on  the  part  of  the  patient ; 
he  knew  full  well  that  no  human  power  could  heal  him  ; 
that  for  his  dreadful  malady,  the  aid  of  the  physician 
was  hopeless ;  and,  therefore,  in  thus  confidently  ad- 
dressing Jesus,  he  certainly  demonstrated  that  if  he  was 
not  actually  aware  of  his  divinity,  he  believed  him  to 
possess  a  power,  to  which  no  other  living  being  laid  the 
remotest  claim. 

"  And  Jesus,"  continues  St.  Mark,  "  moved  with  com- 
passion, put  forth  his  hand,  and  touched  him,  and  saith 
unto  him,  I  will,  be  thou  clean."!  The  leper  had  said 
that  it  depended  on  the  will  of  Christ,  and  on  that  alone, 
"If  thou  wilt:"  Christ  at  once  acknowledges  the  truth  | 
of  that  assertion,  by  the  independent  language  of  his  | 
reply.    Not  as  the  disciples,  in  the  case  of  their  mira- 1 

culous  cures  in  the  name  of  another;  not  even  as  the  I 

If 
prophets  of  old,  by  the  will  of  God,  but  simply  in  his 

own  name,  and  by  his  own  will,  "  I  will."     Who  can  j 

close  their  eyes  against  the  powerful  evidence  which  | 

such  facts  as  these  adduce  to  the  divinity  of  the  Lord 

*  Jude,  20,  21.  t  Jude,  23.  t  Mark  i.  40. 

$  Matthew  viii.  2.  II  Luke  v.  12.  IT  Mark  i.  41. 


LECTURE   VI.  1S3 

Jesus  Christ?  Is  an  incurable  disease  to  be  removed 
from  the  body?  the  Lord  of  life  has  only  to  speak  the 
word,  "  I  will,"  and  it  is  done.  Is  the  equally  incurable 
soul  of  the  sinner  to  be  healed  and  saved  ?  the  King  of 
Glory  has  only  to  say,  "  I  will,"  and  it  is  effected. 
"  Father,  I  will  that  they  also,  whom  thou  hast  given 
me,  be  with  me  where  I  am ;  that  they  may  behold  my 
glory."* 

As  the  Divine  authority  of  Christ  was  thus  wonder- 
fully manifested  on  this  occasion,  so  also  were  his  ten- 
derness and  love.  We  are  expressly  told  that  "Jesus 
was  moved  with  compassion"  to  this  work  of  mercy. 
And  had  we  not  been  thus  informed,  we  might  have 
gathered  it  from  the  very  manner  in  which  he  applied 
himself  to  the  undertaking ;  no  sooner  did  the  cry  of 
that  loathsome  creature,  whom  probably  no  other  being 
in  existence  would  willingly  have  approached,  come 
within  the  hearing  of  our  Lord,  than  the  tender  and 
compassionate  Saviour,  instead  of  standing  at  a  distance 
from  him,  and  calling  aloud  those  words  of  power  which 
were  to  drive  away  that  cruel  malady,  not  only  suffered 
him  to  draw  near,  but  even  laid  his  hands  upon  him, 
while  he  spoke  his  cure :  "  Jesus,  moved  with  compas- 
sion, put  forth  his  hand,  and  touched  him."  Trivial  as 
this  act  may  appear,  how  deeply  must  the  leper  have 
felt,  how  highly  esteemed  so  unheard-of  an  instance  of 
condescending  love.  The  dearest  friend,  the  nearest 
relative  whom  that  poor  sufferer  possessed,  would  not 
have  done  what  Jesus  did ;  that  disease  had  broken  all 
the  bonds  of  affinity,  and  dissolved  the  closest  ties  of 
friendship :  from  the  day  that  the  priest  had  pronounced 
the  "  deep  bright  spot"t  to  be  the  burning  leprosy,  no 

*  John  zvii.  24.  t  Leviticus  xiii.  2. 


184  LECTURE  VI. 

human  voice  had  ever  spoken  kindness  to  him ;  no  hu- 
man hand  had  ever  touched  him ;  but  now  the  Saviour, 
as  if  to  add  to  his  unspeakable  mercy,  began  by  treat- 
ing him  with  an  affectionate  sympathy  to  which  he  had 
long  been  utterly  a  stranger.  And  what  the  Lord  thus^ 
commenced  in  tenderness,  he  consummated  in  power ; 
"  As  soon  as  he  had  spoken,  immediately  the  leprosy 
departed  from  him  and  he  w^as  cleansed." 

Was  the  leprosy  so  remarkable  a  type  of  sin,  in  its 
incurableness,  in  its  contagion,  in  its  uncleanhness,  in 
its  pollution,  then  surely  we  may  behold,  in  the  incident 
before  us,  something  typical  of  the  manner  in  which  our 
gracious  Lord  will  deal  with  the  sinner !  This  man  was 
not  only  a  leper,  he  was  "  full  of  leprosy  ;"*  are  you  not 
only  a  sinner,  not  merely  confessing  yourself  a  sinner, 
as  all  the  world  are  sinners,  but  do  you  feel  that  the 
deeply  spreading  malady  has  made  its  way  through  all 
the  thoughts  and  affections  and  feelings  of  your  soul ; 
that  while  all  have  sinned,  you  are  full  of  sin?  that  you 
have  wasted  opportunities  of  improvement,  which  to 
others  have  never  been  vouchsafed  ?  that  you  have  dis- 
regarded mercies,  which  were  never  shown  to  them  ? 
that  if  you  cannot  say  with  St.  Paul  that  you  are  the 
chief  of  sinners,  you  can  yet  say,  that  you  know  not 
one  whose  ingratitude  has  been  of  a  deeper  dye,  and 
whose  forgetfulness  of  God  has  been  of  wider  extent 
than  your  own  ?  that  your  malady  is  incurable  by  human 
remedies?  and  that  unless  the  great  and  Heavenly  Phy- 
sician take  compassion  on  you,  "unclean,  unclean,"f 
must  be  your  cry  throughout  eternity  ? — Then  imitate 
the  example  of  your  brother  leper.  He  humbled  himself 
at  the  feet  of  Jesus,  he  spoke  to  no  one  else,  he  sought 

*  Luke  Y.  12.  t  Leviticus  xiii.  12. 


LECTURE  VI.  185 

no  other  aid,  he  cared  for  no  other  remedy,  he  knew  the 
utter  hopelessness  of  all  human  medicines,  and  came  at 
once  to  the  Heavenly  Physician.  So  come  to  the  Shep- 
herd and  Bishop  of  your  souls.  Come  with  the  same 
humility,  and  yet  with  the  same  unshrinking  confidence, 
as  the  leper  came ;  say,  like  him,  Lord,  I  also  know  and 
feel,  that,  "  If  thou  wilt  thou  canst  make  me  clean." 
You  will  meet  with  the  same  kindness,  the  same  affec- 
tionate condescension,  the  same  cure.  That  Saviour, 
who  did  not  hesitate  to  touch  the  leper,  will  feel  no  re- 
luctance to  lay  his  healing  hand  on  you.  If  your  cure 
be  delayed,  it  is  you  only  who  are  the  cause  of  the  delay. 
Christ  is  more  anxious  to  heal  than  you  are  to  be  healed; 
more  ready  to  hear,  than  you  to  pray ;  more  willing  to 
pardon  than  you  to  sue  for  it.  Every  hour  that  the  dark, 
deep  leprous  spot  remains  upon  the  sinner's  soul,  is  rob- 
bing God  of  his  glory,  the  Saviour  of  his  reward.  The 
first  faint,  but  heartfelt  cry,  for  spiritual  cleansing,  forces 
its  upward  w^ay  through  all  the  opposing  atmosphere  of 
earth,  and  stays  not,  until  it  is  heard  by  the  rejoicing 
myriads  around  the  throne. 

But  the  returning  sinner  needs  every  encouragement 
which  God  can  give,  to  induce  him  to  apply  for  pardon 
and  acceptance  where  alone  they  are  to  be  found,  at  the 
feet  of  Jesus.  Every  feeling  of  the  natural  heart  is  so 
opposed  to  this  simple  method,  every  device  of  Satan 
is  so  successfully  employed  in  keeping  us  away  from 
this  only  plan  of  salvation  which  God  has  offered,  that 
the  life  of  Jesus  teemed  with  invitations  and  encourage- 
ments and  persuasions  to  this  one  great  and  most  desi- 
rable end.  No  sooner,  therefore,  had  our  Lord  made 
an  end  of  thus  prefiguring  by  the  healing  of  the  leper, 
his  power  and  his  willingness  to  cure  that  fatal  malady 

16* 


186  LECTURE  VI. 

of  the  soul,  of  which  this  bodily  ailment  was  the  ac- 
knowledged type,  than  he  hastens  to  proclaim  what  he 
h^d  now  prefigured ;  and  the  opportunity  of  which  he 
availed  himself  was  the  following. 

"It  came  to  pass  on  a  certain  day,  as  he  was  teach- 
ing"* "  in  the  house,"t  and  "  many  were  gathered  toge- 
ther, insomuch  that  there  was  no  room  to  receive  them, 
no,  not  so  much  as  about  the  door,  he  preached  the 
word  unto  them."J  Active  and  indefatigable  as  our 
Lord  was  in  preaching  in  their  synagogue  publicly 
tapon  the  Sabbath  day,  he  considered  this  as  no  suffi- 
cient reason  for  not  instructing  the  people  in  the  same 
blessed  truths  on  every  day,  in  private,  and  in  his  own 
house.  Where  the  heart  is  full  of  the  love  of  God, 
no  time  will  appear  inappropriate,  no  place  unseemly, 
to  speak  of  all  his  wondrous  works  of  providence 
and  grace;  "out  of  the  abundance  of  the  heart,  the 
mouth  speaketh."§  And  while  Christ  was  thus  preach- 
ing, and  Pharisees  and  doctors  of  the  law  were  sitting 
by,  to  cavil  as  they  heard,  suddenly  the  roof  of  the 
house  was  opened  up,  and  a  paralytic  man  lying  on  a 
bed  was  lowered  into  the  room  by  four  of  his  friends, 
and  was  dropt  as  it  were  at  the  very  feet  of  the  Saviour. 
Not  a-word  appears  to  have  been  spoken  by  any  of  the 
party ;  the  sick  man's  friends,  who  remained  on  the 
roof,  and  were  no  doubt  looking  down  with  the  deepest 
anxiety,  to  watch  the  result  of  their  affectionate  labour, 
conceived,  and  truly  conceived,  that  the  silent  misery  of 
the  sufferer,  would  plead  his  cause,  far  more  effectively 
than  their  best  eloquence ;  while  the  sick  man  himself, 
apparently  unable  to  speak,  from  the  grievous  and  affect- 
ing malady  under  which  he  laboured,  was  content  to  lie 

*  Luke  V.  17.  t  Mark  ii,  1.         X  Mark  ii.  2.  $  Matthew  xii.  34. 


LECTURE  VI.  187 

at  the  feet  of  Jesus,  and  there  to  trust  to  his  divine  com- 
passion. It  is  not  easy  to  conceive  a  nnore  powerful 
appeal  to  the  heart  of  Christ,  than  the  sight  of  that  mute 
sufferer ;  while  the  whole  incident  was  one  well  calcu- 
lated to  affect  every  individual  there  present,  with  the 
most  intense  interest  both  in  the  fate  of  the  patient,  and 
in  the  conduct  of  our  Lord. 

The  evangelist  continues,  "When  Jesus  saw  their 
faith,"*  i.  e,  the  faith  of  all  the  parties  engaged  in  this 
most  silent,  and  yet  most  eloquent  appeal,  he  paused  in 
the  midst  of  his  discourse,  and  looking  upon  the  poor  pa- 
ralytic, as  he  lay  stretched  upon  his  bed  at  the  Saviour^s 
feet,  he  said  unto  him,  "  Son,  be  of  good  cheer,  thy  sins 
be  forgiven  thee."f  How  much  of  tenderness,  mingled 
with  compassion,  was  there  in  this  first  address.  Al- 
though a  sufferer,  not  the  less  a  son  !  and,  brethren,  not 
the  less  a  sinner !  no  bodily  suffering  can  atone  for  sin. 
Grievous,  therefore,  to  the  eye  of  man,  as  was  the  out- 
w^ard  ailment  under  which  the  paralytic  hngered,  it  was 
neglected  by  the  eye  of  Deity,  for  the  far  more  fatal 
malady  which  lay  within.  And  like  a  skilful  physician, 
our  Lord  left  the  merely  symptomatic  disorder,  to  strike 
at  the  root  of  the  disease,  and  carry  health  and  healing 
there.  But  there  was  yet  another  reason  for  this  con- 
duct of  our  Lord,  and  one  which  affected  all  around 
him,  as  nearly  as  him  to  whom  he  spake.  His  remark- 
able assertion,  "  Son,  thy  sins  be  forgiven  thee,"  brought 
the  question  of  the  claims  of  our  Lord  at  once  to  the 
most  decisive  issue.  The  Scribes  and  Pharisees  w^ho 
surrounded  him,  "  now  began,"  from  secret  and  silent 
cavilUng,  "  to  reason,"J  saying,  "  This  man  blasphem- 

*  Mark  ii.  5.  t  Mark  ix.  2.  t  Luke  v.  21. 


188  LECTURE  VI. 

eth."*  "Who  can  forgive  sins,  but  God  alone; ?"f  Ob- 
serve, then  the  important  and  conclusive  testimony  borne 
by  our  Lord.  He  immediately  replied,  "  Wherefore 
think  ye  evil  in  your  hearts  ?  For  whether  is  easier,  to 
say  to  the  sick  of  the  palsy.  Thy  sins  be  forgiven  thee, 
or  to  say,  Arise  and  walk  f'J  "  But  that  ye  may  know 
that  the  Son  of  man  hath  power  on  earth  to  forgive 
sins,  (then  saith  he  to  the  sick  of  the  palsy)  Arise,  take 
up  thy  bed,  and  go  into  thine  house."§  "  And  imme- 
diately the  sick  man  rose  up  before  them,  and  took  up 
that  whereon  he  lay,  and  went  forth  before  them  all,  and 
departed  to  his  own  house,  glorifying  God." 

The  great  end  and  object  of  the  whole  miracle,  then, 
appears  to  have  been  this, — that  all  *'  might  know  that 
the  Son  of  man  hlith  power  to  forgive  sins."  And  the 
process  by  which  this  important  fact  was  established 
was  as  simple,  as  it  was  unanswerable  and  conclusive. 
It  was,  as  if  our  Lord  had  said  to  his  opponents,  You 
declare  truly  that  none  but  God  can  forgive  sins :  I 
assert  that  I  have  forgiven  those  of  this  poor  paralytic  ; 
of  the  truth  or  the  falsehood  of  this  you  can  be  no 
judges,  but  I  will  appeal  from  that  which  does  not  fall 
within  the  range  of  your  observation,  to  that  of  which 
all,  even  the  most  uninformed,  can  judge.  Here  is  a 
man  whose  whole  frame  is  paralyzed,  none  but  God 
can  restore  and  renovate  the  body,  which  none  but  God 
could  originally  create ;  now,  if  by  a  single  word  I  ara 
able  to  restore  this  man  to  his  pristine  health,  and 
strength,  and  vigour,  where  is  the  caviller  who  will 
venture  to  assert  that  I  am  unable  to  forgive  his  sin? 

By  a  single  word,  then,  our  Lord  restored  the  para- 

*  Matthew  ix.  3.        t  Luke  v.  21,        t  Matthew  ix.  4.        $  Luke  v.  25 


LECTURE  VI.  189 

lytic ;  and  by  this  wonderful  proof  of  his  divine  autho- 
rity, he  convinced  every  unprejudiced  observer,  that 
"  the  Son  of  man  had  pov^er  on  earth  to  forgive  sin." 

In  conclusion,  let  us  endeavour,  each  for  himself,  to 
view  our  Lord  in  that  peculiar  character  in  which  these 
two  remarkable  miracles  so  plainly  present  him  to  us, 
as  the  sin-forgiving  Jesus.  If  while  on  earth  he  assumed 
this  title,  and  so  strikingly  proved,  while  he  asserted,  his 
undeniable  right  to  it,  how  much  more  unquestionable 
must  be  that  attribute  now,  when  he  sits  upon  the  throne 
of  his  glory,  to  which  God's  word  declares  that  he  was 
exalted,  expressly  to  "  give  repentance  and  the  remission 
of  sins  ?''*  Who  that  has  seen  his  willingness  to  pardon, 
while  on  earth,  can  have  a  moment's  doubt,  as  to  his 
perfect  readiness,  now  in  heaven?  We  would,  then, 
earnestly  inquire.  Are  any  among  you  desirous  to  know 
the  Lord  Jesus  Christ  as  a  sin-forgiving  Saviour  ?  What 
prevents  you  from  acquiring  this  knowledge  ?  The  way 
of  access  is  freely  open  to  you ;  yes,  to  all,  to  each.  It 
is  so  plain,  so  simple,  that  "  the  wayfaring  man  cannot 
err  therein,"!  It  is  this,  and  only  this,  which  God  re- 
quires of  you,  to  make  you  a  partaker  of  his  perfect  for- 
giveness. Retire  into  your  chamber,  and  before  that 
Saviour  who  seeth  in  secret,  open  your  heart  freely, 
fully,  and  unreservedly.  Tell  him  of  every  sin  which 
you  have  committed  by  thought,  word,  or  deed,  against 
his  divine  majesty.  Suppress  nothing,  extenuate  nothing, 
but  confess,  as  far  as  you  can  remember,  all  that  has 
ever  grieved  his  Holy  Spirit,  or  broken  his  divine  law : 
declare  before  him  your  deep  contrition  of  soul,  your 
hatred  and  abhorrence  of  every  act  which  has  been 

*  Acts  V.  31.  t  Isaiah  xxxv.  8. 


190  LECTURE  VI. 

displeasing  to  him,  your  earnest  desire  to  commit  it 
again  no  more  forever;  and  plead  his  blessed  promises, 
his  perfect  righteousness,  his  precious  blood.  You  wH 
not  long  remain  in  ignorance  of  the  practical  meaning  of 
this  declaration  of  our  God,  "  I  have  blotted  out  as  a 
thick  cloud  thy  transgressions,  and,  as  a  cloud,  thy 
sins."*  It  is  because  men  cannot  bring  themselves  to 
this  heartfelt  confession,  and  because  they  will  not  seek 
God's  Spirit  to  work  it  in  them,  that  they  so  seldom 
attain  to  real  peace  of  mind  and  conscience,  so  rarely 
enjoy  the  sense  of  God's  forgiveness.  Every  day  some 
little  deviation  from  God's  will  and  God's  ways  marks 
your  course ;  a  thousand  worldly  thoughts  and  unworthy 
feelings  cross  your  path ;  and  all  these  are  left  to  rankle 
in  the  breast,  and  to  alienate  you  more  and  more  every 
day  from  God.  You  want  resoluti3n,  you  want  sincerity, 
you  want  faith,  to  treat  God  like  an  indulgent  father,  to 
come  to  Christ  as  a  forgiving  friend.  You  will  not  be- 
lieve eith  r  his  own  word,  or  his  own  messengers,  when 
they  assure  you  that  he  is  thus  merciful,  thus  indulgent. 
What  a  cifferacce  would  it  make,  not  merely  in  your 
future,  but  even  in  your  present  happiness,  if  you  could 
but  be  prevailed  on  to  view  him  thus,  to  go  to  him  with 
the  candour  and  the  confidence  with  which  an  affec- 
tionate child,  even  when  he  knows  that  he  has  greatly 
erred,  ventures  to  approach  a  kind  and  forgiving  father. 
But  as  in  the  parable  of  the  great  supper,  "  all  with 
one  consent  began  to  make  excuse,"f  so  is  it  now :  one 
is  too  much  occupied  with  the  things  of  this  world, 
another  too  little  interested  in  those  of  the  world  to 
come;  while  many  even  of  you  who  are  really  penitent, 

*  Isaiah  xliv.  22.  t  Luke  xiv.  18. 


LECTURE  VI.  191 

and  really  desirous  of  the  blessing  of  sin  forgiven,  are, 
by  some  mistaken  feeling,  kept  back  from  its  full  recep- 
tion and  complete  enjoyment.  Perhaps  the  most  preva- 
lent of  these  misapprehensions  in  the  truly  contrite  heart, 
is  that  you  imagine  you  have  not  experienced  sufficient 
sorrov^  for  sin;  that  you  do  not,  and  cannot  grieve  for 
it  as  you  hear  or  as  you  read  that  others  have  grieved 
for  it,  with  all  the  agony  of  a  broken  heart.  Christian 
brethren,  there  is  no  rule  laid  down  in  God's  word  upon 
this  subject;  there  is  no  measure  of  mental  anxiety 
which  God  has  especially  commanded,  and  short  of 
which  he  will  refuse  to  pardon  or  to  hear.  The  only 
measure  of  grief  which  God  requires,  is  that  which  ac- 
companies the  determination,  by  God's  help,  to  forsake 
sin.  If  you  come  in  sincerity,  really  desiring  to  confess 
and  bewail  all  sin,  really  anxious  to  give  up  all  sin, 
really  praying  to  be  forgiven  all  sin,  there  is  not  that 
individual  among  you  who  may  not  rise  from  his  knees 
that  hour  a  pardoned  sinner!  freely  forgiven  by  that 
merciful  and  compassionate  Redeemer  who  has  even 
now,  as  he  has  ever  had,  "  power  on  earth  to  forgive 
sin."  What  a  blessed  truth  is  this ;  how  can  we  suffi- 
ciently testify  our  gratitude  to  God  for  the  revelation  of 
such  an  unspeakable  mercy  !  Do  not,  then,  wait  till  you 
have  suffered  deeper  conviction  of  sin ;  do  not  keep 
away  from  a  sin-forgiving  Saviour,  until  you  have  filled 
up  any  imaginary  measure  of  repentance  and  grief:  the 
very  fact  that  you  truly  deplore  your  past  transgres- 
sions, that  you  heartily  desire  to  forsake  sin,  and  to 
receive  a  Saviour,  is  evidence  sufficient,  and  recom- 
mendation sufficient,  for  his  pardon  and  love.  It  is, 
most  frequently,  by  holding  out  against  the  offers  of  his 
forgiveness  and  the  strivings  of  his  Spirit,  that  men  work 


192  LECTURE  VI. 

for  themselves  those  pangs,  and  that  extreme  of  wretch- 
edness, which  although  many  true  children  of  God  un- 
questionably have  experienced,  many,  whose  adoption 
is  equally  unquestionable,  have  entirely  escaped. 

May  God  of  hisi  mercy  soften  every  heart,  turn  every 
mind,  bring  every  soul  among  us  to  this  most  blessed 
state  of  acceptance  with  him ;  may  he  lead  each  in- 
dividual here  present  to  come  and  seek  forgiveness 
through  the  blood  of  Christ  as  a  present  gift,  that  each 
may  enjoy  the  consciousness  that  he  is  reconciled  to 
God  through  Jesus  Christ  our  Lord,  and  that  each  may 
hear,  even  while  on  earth,  that  blessed  sentence,  "  Son, 
thy  sins  are  forgiven." 


193 


LECTURE    VII. 


Luke  v.  27,  28. 

"  And  after  these  things  he  went  forth,  and  saw  a  publican,  named 
Levi,  sitting  at  the  receipt  of  custom ;  and  he  said  unto  him, 
Follow  me.    And  he  left  all,  rose  up,  and  followed  him." 

According  to  the  large  majority  of  biblical  critics, 
the  calling  of  St.  Matthew  is  the  only  incident  now  re- 
maining in  the  life  of  the  Lord  Jesus  Christ,  which 
occurred  during  the  first  year  of  his  ministry.  Some 
writers,  indeed,  are  of  opinion  that  the  great  feast  given 
by  St.  Matthew  was  upon  the  day  of  his  conversion, 
and  therefore  should  immediately  follow  this  event;  but 
it  appears  to  be  satisfactorily  demonstrated  by  Light- 
foot,  Archbishop  Newcomb,  and  Doddridge,  that  these 
events,  although  placed  in  juxtaposition  by  the  evange- 
lists, must  have  been  separated  by  a  considerable  period 
of  time.  It  has  also  been  urged,  in  addition  to  the 
reasons  given  by  those  commentators  for  this  separa- 
tion, that  at  the  feast  in  Matthew's  house  Jesus  spake 
in  parables,  which  he  is  not  known  to  have  done  during 
the  first  year  of  his  ministry.  There  is  good  reason, 
therefore,  to  believe  that  this  instance  did  not  form  an 
exception  to  his  general  rule,  and  therefore  did  not 
occur  until  after  the  second  Passover,  at  which  time  he 

17 


194  LECTURE  VII. 

adopted  the  parabolical  method  of  instruction,  probatly 
in  consequence  of  the  Scribes  and  Pharisees  imputing 
his  casting  out  devils  to  Beelzebub.  If,  then,  the  har- 
monizers  to  whom  1  have  referred,  be  correct,  the 
calling  of  St.  Matthew  is  the  only  incident  which  re- 
mains to  bring  up  our  history  to  the  second  Passover 
in  our  Lord's  ministry,  and  therefore  to  conclude  the 
present  section  of  the  lectures  in  which  w^e  are  engaged. 

"  After  these  things,"  says  St.  Luke,  "  Jesus  went 
forth,"*  i.  e.  after  he  had  healed  the  leper,  and  restored 
the  paralytic,  which  formed  the  subjects  of  the  last 
discourse.  When  our  Lord  performed  the  latter  of 
these  wonderful  cures,  you  will  recollect  that  it  was 
expressly  stated,  that  "  there  were  Pharisees  and  Doc- 
tors of  the  law  sitting  by,  which  were  come  out  of 
every  town  of  Galilee,  and  Judaea,  and  Jerusalem  :"t 
you  will  bear  in  mind  how  triumphantly  our  Lord  had 
replied  to  their  infidel  cavils,  and  how  conclusively  he 
had  demonstrated  to  them  that  "the  Son  of  man  had 
power  on  earth  to  forgive  sin." 

But  he  had  yet  another  and  still  more  humiHating 
lesson  to  teach  to  these  same  Pharisees  and  Doctors; 
he  had  to  teach  them  that  "  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 ;  and  base  things  of  the  world, 
and  things  which  are  despised,  hath  God  chosen,  yea 
and  things  which  are  not,  to  bring  to  nought  things  that 
are;  that  no  flesh  should  glory  in  his  presence." J 

Let  us,  then,  accompany  the  Lord  Jesus  Christ  from 
the  house  in  which  the  cure  of  the  paralytic  had  been 

*  Luke  V.  27.  t  Luke  v.  17.  t  1  Corinthians  i.  27-29. 


LECTURE  VII.  195 

wrought,  and  follow  in  his  train,  and  become  as  it  were 
eye-witnesses  of  the  method  by  which  he  taught  this 
great,  and  instructive,  and  difficult  lesson.  "  After  these 
things,"  says  St.  Luke,  *'he  went  forth,"  and  as  he 
passed  along,  many  of  the  Pharisees  who  had  come 
from  afar,  no  doubt  accompanying  him,  "he  saw  a 
pubHcan,  named  Levi,  sitting  at  the  receipt  of  cus- 
tom."* 

It  is  scarcely  necessary  to  remind  you,  of  the  degree 
of  abhorrence  in  which  the  Jews  held  those  of  their 
nation  who  thus  accepted  office  under  their  conquerors, 
and  performed  for  a  foreign  and  infidel  power  the 
duties  of  tax-gatherers,  or  custom-house  officers.  So 
undisguised  was  this  hatred,  that  it  had  become  a  com- 
mon saying  among  the  Jews,  that  "vows  made  to 
thieves,  murderers,  and  publicans,  might  be  broken." 

No  sooner,  however,  did  our  Lord  discover  Matthew, 
seated  at  his  dishonourable  employment,  receiving,  pro- 
bably, the  toll  which  the  Roman  government  exacted 
from  those  who  passed  and  re-passed  the  sea  of  Ti- 
berias, than,  to  the  utter  consternation  of  the  self- 
righteous  Pharisees,  he  immediately  approached  him, 
addressing  to  him  these  few  and  simple  words,  "Fol- 
low me." 

Without  the  hesitation  of  a  moment,  without  the  reply 
of  a  word,  the  publican  arose,  and  leaving  all,  in  w^hich 
he  had  been  a  moment  before  immersed,  instantly  obeyed 
the  summons,  and  from  that  hour,  through  good  and 
ill,  through  toil  and  labour,  through  persecution  and  pri- 
vation, through  contempt,  reproach,  and  infamy,  he  fol- 
lowed the  Saviour  of  the  world.     Wonderful  illustration 

*  Luke  ▼.27. 


196  LECTURE  VII. 

of  the  truth  of  this  declaration  of  our  Lord,  "  My  sheep 
hear  my  voice,  and  I  know  them,  and  they  follow  me."* 
Here  was  a  proof  that  "  God  hath  chosen  the  weak 
things  of  the  world  to  confound  the  things  which  are 
mighty,"  and  here  was  an  evidence  to  our  Lord's  super- 
natural power,  to  neither  of  which  could  the  most  pre- 
judiced Pharisee  be  blind.  For  men  are  not  wont  to 
quit  at  once  and  for  ever,  long-cherished  habits  of  life, 
and  long-established  callings,  without  some  powerful 
counteracting  principle.  Do  you  doubt  the  assertion  ? 
Then  let  the  most  eloquent  and  persuasive  among  your- 
selves commence  to-morrow,  like  Jonah  of  old,  to  go 
"  a  day's  journey"f  through  our  vast  metropoUs,  and 
take  with  you  the  strongest  arguments  and  the  most 
conclusive  reasonings,  and  endeavour  to  prevail  upon 
one  tradesman  to  leave  his  counter,  one  man  of  business 
his  office,  without  any  corresponding  temporal  allure- 
ment to  offer  him,  and  it  requires  no  prophet's  tongue 
to  tell  that  of  the  thousands  you  accost,  the  tens  of  thou- 
sands you  pass  by,  you  ,,shall  not  prevail  upon  an  indi- 
vidual to  listen,  or  to  obey  you.  What,  then,  is  the  first 
lesson  we  learn  from  the  incident  before  us  ?  that  when 
Christ  speaks  effectually  to  the  ear,  the  Spirit  speaks 
convincingly  to  the  heart :  that  there  is  a  power  in 
God's  effectual  calling,  with  which  nothing  human  can 
compete,  which  will  break  down  all  opposition,  and 
firmly  establish  itself  in  the  convinced  and  converted 
heart  of  him  to  whom,  it  speaks. 

For  the  individual  application  of  the  lesson  before  us, 
we  advance  a  step  farther,  and  assert  that  a  supernatu- 
ral influence  of  a  nature  precisely  similar  and  capable 

*  John  X.  27.  t  Jonah  iii.  4. 


LECTURE  VII.  197 

of  producing  precisely  similar  results,  must  in  every 
case  be  brought  to  bear  upon  us  before  we  can  be 
enrolled  among  the  true  people  and  followers  of  the 
Lord  Jesus  Christ. 

Now  this  is  one  of  those  great  points  upon  which  the 
church  and  the  world  have  always  been,  and  always  will 
be,  at  variance.  The  popular  opinion  is,  that  all  men  in 
a  Christian  country  are  precisely  in  the  state  in  which 
St.  Matthew  was  after  his  conversion.  That  such  a 
change  is,  unless  to  the  open  infidel,  or  the  flagrant  sin- 
ner, perfectly  unnecessary ;  that  although  the  generality  of 
men  are  certainly  not  living  a  life  of  entire  devotedness 
to  God,  for  this  they  cannot  deny,  yet  that  a  little  more 
time  and  reflection,  and  perhaps  a  little  good  advice 
and  a  few  external  means  of  grace,  are  all  that  are 
wanted  to  bring  them  to  this  happy  state  ;  and  that,  at 
any  rate,  when  these  men  shall  choose  to  listen  to  God's 
word,  they  wall  certainly  have  full  power  to  receive  and 
to  obey  it.  The  effect  of  this  error  is,  that  men  are 
content  to  go  on  from  day  to  day,  and  from  year  to 
year,  resolving  at  some  future  time  to  change,  and  to 
repent,  and  to  believe  all,  and  to  do  all,  which  God 
requires  of  them ;  the  fear  never,  for  one  moment, 
crossing  their  mind,  that  when  they  may  resolve  to 
listen,  God  may  not  please  to  speak ;  that  when  they 
may  have  determined  to  obey,  God  may  not  choose  to 
call ;  and  that  thus  neglecting  present  means  and  pre- 
sent opportunities,  all  future  may  be  most  peremptorily 
denied  them. 

While  on  the  other  hand  what  is  the  view  of  the  word 
of  God  and  of  the  Church  of  God  upon  this  great  matter  ? 
It  is,  that  whenever  any  individual  of  whatever  country, 

17* 


198  LECTURE  VII. 

t 
or  rank,  or  time,  is  effectually  called  to  follow  Christ, 

it  is  the  work  of  sovereign  grace. 

You  acknowledge  it,  you  cannot  but  acknowledge  it, 
in  the  case  of  St.  Matthew,  because  it  is  utterly  impos- 
sible to  account  for  so  remarkable  an  effect  in  any  other 
manner.  You  behold  a  covetous  man,  for  had  he  not 
been  a  covetous  man,  he  never  would  have  held  an 
office  so  despised  and  degraded  as  that  of  the  publican 
— giving  up  in  a  moment  all  his  present  gains,  all  his 
future  prospects,  at  the  word  of  an  unknown  and  un- 
honoured  stranger.  It  is  impossible,  therefore,  not  at 
once  to  confess,  in  his  case,  that  this  was  God's  work ; 
here  was  the  finger  of  the  Most  High,  the  power  of  his 
Spirit. 

But  then  you  get  rid  of  the  great  lesson  it  was  in- 
tended to  teach  you  by  saying,  "  This  was  a  pecuHar 
case ;  this  was  the  calling  of  an  apostle ;  there  is  no- 
thing in  this  at  all  similar  to  God's  usual  deaUngs  with 
his  creatures,  nothing  similar  is,  therefore,  likely  to 
occur  in  his  treatment  of  me." 

We  will  at  once  acknowledge  that,  in  the  case  of  St. 
Matthew,  there  was  something  peculiar,  and  differing 
from  nqost  others  in  our  own  day,  and  in  the  ages  that 
have  intervened  between  us,  but  you  will  be  surprised 
to  see  how  little  there  was  that  could  be  deemed  pecu- 
liar, how  very  little  that  was  exclusively  confined  to 
the  case  before  us. 

St.  Matthew  was  converted  in  an  instant,  the  whole 
work  as  it  appears,  begun,  continued,  and  completed  in 
a  single  moment.  St.  Matthew,  immediately  upon  his 
conversion,  deserted  his  worldly  gains,  left  all  his 
worldly  business,  and  devoted  himself  at  once  to  the 
apostleship. 


LECTURE  VII.  199 

We  admit,  then,  that  Matthew's  resigning  his  worldly 
calling  and  his  worldly  gains  was  pecuUar ;  but  this 
only  as  regards  the  act,  and  not  as  regards  the  state 
of  mind  which  produced  the  act,  and  which  is  required 
of  all.  We  still  further  grant  that  the  instantaneousness 
of  his  conversion  does  not  often  occur  at  present.  But 
with  these  two  exceptions,  we  say  that  there  was  no- 
thing, literally  nothing,  in  the  call  of  Matthew,  which 
has  not  its  counterpart  in  the  effectual  calhng  of  every 
true  believer  among  ourselves. 

We  believe  that  in  all  cases  true  conversion  is  equally 
supernatural  in  its  origin,  and  equally  decisive  in  its 
effects. 

I.  It  is  equally  a  supernatural  w^ork. 

The  eighteen  hundred  years  that  have  passed  since 
this  event,  have  made  no  difference  whatever  in  the 
human  heart.  It  is  just  as  hard,  just  as  deceitful,  just 
as  ignorant  of  God  to-day,  as  on  the  day  w^hen  Matthew 
sat  at  the  receipt  of  custom  ;  and  never  does  the  heart 
respond  to  the  call  to  spiritual  duty  and  spiritual  life, 
until  it  receives  that  call  from  the  mouth  of  its  Maker. 
As  David  has  long  since  declared,  "  When  thou  saidst, 
Seek  ye  my  face  ;  my  heart  said  unto  thee,  Thy  face. 
Lord,  will  I  seek."*  It  is  when  God  speaks  savingly 
to  us,  when  divine  grace  influences  the  heart,  that  the 
heart,  so  influenced,  obeys.f  The  great  objection  to 
this  which  always  arises  in  the  mind  of  "  the  natural 
man,"  is,  if  this  be  the  case,  then  where  is  the  freedom 
of  my  own  will  ?  If  my  conversion  to  God  be  thus  so 
completely  and  entirely  a  supernatural  work,  the  agency 
of  his  Spirit,  then  may  that  Spirit  act  even  against  my 

*  Psalm  xxvii.  8.  t  See  10th  Article. 


200  LECTURE  VII. 

will,  and  carry  me,  whether  willing  or  unwilling,  in  the 
train  of  my  conquering  Lord.  Very  few  who  argue 
thus,  are,  we  fear,  really  acquainted  either  with  the 
word  of  God,  or  with  what  even  their  own  Church 
says  upon  the  subject  of  this  free-will  of  which  they  so 
largely  boast.  We  find  the  word  of  God  distinctly  de- 
claring, "The  preparations  of  the. heart  in  man,  are 
from  the  Lord  ;"^  and  again,  "  0  Lord,  I  know  that  the 
way  of  man  is  not  in  himself:  it  is  not  in  man  that 
walketh  to  direct  his  steps.'^f  While  our  Saviour  says, 
"  Without  me,  ye  can  do  nothing,"^  therefore,  neither 
take  the  first  good  step,  nor  think  the  first  good  thought. 
And  in  agreement  with  this,  the  apostle  to  the  Philip- 
plans  asserts,  "  It  is  God  who  worketh  in  you  both  to 
will  and  to  do,  of  his  good  pleasure."  Again,  we  find 
our  own  Church,  in  her  tenth  article,  speaking  so  dis- 
tinctly and  uncompromisingly  upon  this  great  subject, 
that  her  children  at  least  cannot  hold  to  two  opinions 
upon  it,  for  she  says,  "  The  condition  of  man,  after  the 
fall  of  Adam  is  such,  that  he  cannot  turn  and  prepare 
himself  by  his  own  natural  strength  and  good  works,  to 
faith  and  calling  upon  God."  Here,  then,  we  have  a 
most  distinct  avowal  that  in  the  case  of  every  indivi- 
dual, even  in  a  Christian  country,  there  is  by  nature  no 
power  to  turn  to  God,  but  that  the  conversion  of  the 
heart,  under  all  circumstances,  must  be  a  supernatural 
work. 

Is  there,  then,  any  violence  committed  upon  the  human 
will  ?  Is  there  any  encroachment  upon  that  free  agency, 
without  which  man  would  not  be  a  responsible  being  ? 
Certainly  not.     At  the  very  moment  that  Divine  grace 

*  Proverbs  xvi.  1.  t  Jeremiah  x.  23,  |  John  z v.  5. 


LECTURE  VII.  201 

is  influencing  every  thought  of  the  mind,  and  every 
feeling  of  the  heart,  and  every  affection  of  the  soul,  our 
v^ill  continues  perfectly  unfettered,  our  freedom  entirely 
uncontrolled. 

How^,  then,  is  this  ?  We  reply,  that  while  we  con- 
tinue in  our  natural  state,  our  will  is  opposed  to  God's 
will,  but  the  very  moment  that  the  effectual  calling  of 
Christ  reaches  the  soul,  his  grace  captivates  the  affec- 
tions ;  the  heart  distinguishes  that  in  his  word,  in  his 
commands,  in  himself,  which  it  begins  to  love.  There 
is  no  longer  any  opposition  of  our  will  to  be  overcome, 
for  it  has  already  coincided  with  God's  will,  and  is  not 
now  at  variance  with  it.  So  far,  therefore,  from  the 
service  of  Christ  being  any  encroachment  upon  our  free- 
dom, the  first  desire  of  our  renewed  heart  is  to  enter 
his  service,  to  obey  his  will,  and  like  the  IsraeHtish 
servant  of  old,  voluntarily  to  be  pierced  "  through  the 
ear  unto  the  door,"*  that  we  may  be  his  for  ever. 

You  may  tell  "  the  natural  man"  that  the  very  fact 
that  his  conversion  is  a  supernatural  work,  implies  that 
his  will  must  be  forced,  his  free  agency  encroached  upon, 
his  liberty  destroyed,  and  he  will  doubtless  credit  you; 
and  slave,  as  he  really  is,  to  Satan's  cruel  bondage,  he 
will  embrace  his  chains  and  thank  God  he  is  yet  free, 
and  pity  the  superstition  which  is  enslaving  thousands* 
But,  talk  to  "  the  spiritual  man"  of  the  service  of  God 
being  a  hard  service ;  tell  him  that  his  will  is  subjugated ; 
that  his  inclination  is  fettered ;  his  liberty  gone ;  and 
how  will  he  answer  you ;  he  will  say,  Go  tell  the  child 
who  is  devotedly  attached  to  the  most  affectionate  of 
parents,  and  who  knows  no  will  but  theirs,  that  he  is  a 

*  See  Exodus  xxi.  6,  and  Deuteronomy  xr.  17. 


202  LECTURE  VII. 

slave ;  or  tell  those  kindred  hearts  which  are  bound 
together  by  the  strongest  ties  on  this  side  of  heaven,  that 
theirs  is  a  bitter  bondage ;  even  they  may  credit  you, 
but  I  never  can ;  for  every  thought  of  my  mind,  and 
every  feeling  of  my  renewed  heart,  and  every  affection 
of  my  bosom,  indignantly  repels  so  palpable  a  falsehood, 
"  His  commandments  are  not  grievous."*  His  name  is 
love,  every  act  and  word  of  his  to  me  has  been  full  of 
love,  forbearing  love,  pardoning  love,  directing,  guiding, 
sanctifying  love,  from  the  day,  when  God  of  his  sove- 
reign grace,  called  me  into  spiritual  existence,  even  until 
this  hour.  Instead  of  feeling  my  present  state  a  state  of 
bondage,  I  never  knew  what  Hberty  was,  I  never  had  a 
moment's  respite  from  the  thraldom  of  my  unholy  tempers 
and  lusts  and  passions,  from  Satan  and  from  sin,  until 
the  Lord  Jesus  Christ  himself,  by  his  supernatural  power, 
made  me  partaker  of  the  glorious  liberty  wherewith  he 
makes  his  people  free.f 

It  is  thus,  in  sentiment  at  least,  that  every  truly  con- 
verted follower  of  the  Lord  Jesus  Christ,  while  he  ac- 
knowledges that  the  change  which  has  been  wrought  in 
him  is  wholly  supernatural,  will  reply  to  the  charge  that 
his  will  has  been  forced,  his  mind  fettered,  his  freedom 
destroyed,  by  a  service  in  which  love  alone  commands, 
and  love  obeys. 

II.  As  the  work  of  conversion  has  been  shown  to  be 
as  completely  a  supernatural  work  now,  as  it  ever  was, 
so  may  it  be  shown,  that  the  effect  of  conversion  now, 
is  as  decisive  as  it  has  ever  been. 

The  effect  upon  Matthew  the  publican  was,  as  we 
have  seen,  that  he  instantly  left  all  for  Christ ;  and  the 

*  1  John  V.  3.  t  Galatians  v.  1. 


LECTURE  VII.  203 

effect  upon  the  sincere  Christian  in  every  age  is  as 
marked,  and  as  decisive.  He  does  not  indeed  cast  aside 
his  worldly  business,  or  forsake  his  worldly  calling,  but 
he  desires  to  do,  and  when  truly  turned  to  God,  he  is 
enabled  to  do  what  is  in  every  respect  the  same.  He 
follows  every  earthly  occupation  with  a  single  eye  to 
God's  glory;  he  holds  all  his  worldly  possessions  in 
charge  for  God;  he  becomes  in  heart  and  mind,  in 
motive  and  action,  a  "  new  creature :"  and  even  Matthew 
the  apostle  differed  not  more  decidedly  from  Matthew 
the  publican,  than  such  a  man  differs  from  his  former 
self.  That  this  is  so,  the  lives  of  many  holy,  self-denying 
followers  of  the  Lord  Jesus  Christ  in  every  age  will  de- 
termine; that  it  must  be  so,  all  Scripture  loudly  tells. 
For  does  not  the  word  of  truth  most  unequivocally  de- 
clare, that  "  In  Christ  Jesus  neither  circumcision  avail- 
eth  any  thing,  nor  uncircumcision,  but  a  new  creature  ;"* 
and  again,  "  If  any  man  be  in  Christ  he  is  a  new  crea- 
ture ;  old  things  are  passed  away,  behold  all  things  are 
become  new.^f 

It  is  easy  to  say,  that  such  declarations  as  these  refer 
to  other  people  and  to  other  times  ;  that  what  is  perfectly 
suitable  to  the  unbaptized  heathen,  is  preposterous  when 
appHed  to  the  baptized  Christian.  It  would  be  so,  were 
the  baptized  Christian  always  a  Christian  in  heart,  as 
well  as  name  ;  it  is  so,  where  the  "  washing  of  regenera- 
tion, and  renewing  of  the  Holy  Ghost,"  have  been  effec- 
tual in  turning  the  whole  man  to  God.  But  dare  we 
say  that  this  is  the  case  of  the  majority  ?  Does  not  the 
experience  of  every  day  and  of  every  heart  proclaim 
at  once  that  it  is  not  ?     You  know  that  it  does.     You 

*  Galatians  vi.  15.  t  2  Corinthians  ▼.  17. 


204  LECTURE  VII. 

know  that  the  decisive  change  referred  to  in  the  passages 
of  Holy  Writ,  which  I  have  read  to  you,  is  not  to  be 
recognised  in  the  life  of  one  baptized  Christian  in  a 
thousand. 

Can  you,  then,  with  these  uncompromising  declara- 
tions of  God's  word  before  your  eyes,  be  content  with 
the  sort  of  half-religion  which  is  satisfying  the  world? 
Can  you  think  that  a  Sabbath  hour  one  day  in  the  week, 
and  it  may  be  a  hasty  chapter  of  God's  word  upon  every 
other  day,  are  sufficient  evidences  of  true  conversion, 
while  the  thoughts,  the  heart,  the  life,  all  remain  unin- 
fluenced, unimproved?  That  the  ever-blessed  Son  of 
God  came  down  on  earth  to  lead  the  life  of  suffering  and 
privation  which  we  are  now  contemplating,  and  to  die 
his  death  of  inexpressible  agony,  and  all  to  purchase  to 
himself  a  people  who  should  devote  six-sevenths  of  their 
time  to  the  service  of  his  eternal  enemies,  sin,  the  world, 
and  the  devil,  and  be  content  to  give  the  seventh  portion 
grudgingly  to  him. 

No,  if  conversion  be  a  work  supernatural  in  its  origin, 
and  decisive  in  its  effects,  then  most  assuredly,  this  is 
not  conversion.  All  is  natural,  perfectly  natural,  nothing 
supernatural  here.  It  is  natural  that  every  individual 
should  desire  just  so  much  religion  as  he  imagines  will 
satisfy  God,  and  keep  himself  from  "  the  worm  that 
never  dies,  and  the  fire  that  never  shall  be  quenched."* 
The  supernatural  effect  begins,  when  the  love  of  God,  and 
the  delight  in  Christ,  and  the  desire  for  heaven,  are  all 
springing  up  as  powerfully  influential  in  the  heart,  as  the 
love  of  sin,  and  the  delight  in  this  world's  pleasures,  and 
the  desire  for  this  world's  advantages,  once  were.     The 

♦  Mark  ii.  44.  48. 


LECTURE  VII.  205 

supernatural  effect  begins  when  the  realities  of  an  un- 
seen world  more  powerfully  influence  every  thought, 
and  motive,  and  desire,  than  the  far  more  closer  and 
more  pressing  realities  of  time  and  sense ;  when  sin  be- 
comes absolutely  hateful  to  us,  and  Christ  proportionably 
precious,  and  holiness  in  all  our  ways  and  all  our  works 
unceasingly  desired;  when  the  love  of  God  and  the 
obedience  to  his  commands,  is  the  one  great  object  of 
the  renewed  heart,  the  convinced  conscience,  the  spiri- 
tually enfranchised  will. 

But  if  such  a  course  of  half-religion  as  I  have  just  re- 
ferred to,  cannot  be  called  a  supernatural  work,  as  little 
can  it  be  called  a  decisive  work.  Where  is  the  decision 
of  that  man's  mind,  who  lives  for  both  worlds,  perhaps, 
throughout  a  long  life,  vibrating  like  a  pendulum  between 
heaven  and  hell,  unknowing  himself,  unknown  to  all 
around  him,  to  which  of  these  two  widely  different  eter- 
nities the  last  vibration  of  the  pendulum  shall  incline. 

Brethren,  "  examine  yourselves  whether  ye  be  in  the 
faith  ;"*  and  if,  by  God's  grace,  you  have  good  reason 
to  hope  and  to  believe  that  you  are ;  if  you  have  reason 
to  trust  that  with  you,  conversion  has  been  indeed  a 
supernatural  work,  and  in  its  effect  is  daily  and  hourly 
becoming  a  more  decisive  work,  remember  that  you 
have  nothing  which  you  have  not  received ;  and  let  the 
consciousness  of  this  draw  you  still  nearer  with  a  more 
grateful  heart,  and  a  more  convinced  will,  and  a  more 
determined  and  decided  walk,  to  the  God  of  vour  salva- 
tion.  If  you  have  been  hitherto  contented  with  offering 
a  divided  obedience,  let  your  resolution  now  be,  in  God's 
strength  to  "  follow  the  Lord  fully,"  to  offer  to  him  a 

*  2  Corinthians  xiii.  5. 
18 


206  LECTURE  VII. 

whole  heart,  to  devote  from  this  day  all  your  powers, 
all  your  affections,  all  your  energies,  to  him  who  loved 
you  and  gave  himself  for  you,  to  purchase  you  as  "  a 
pecuhar  people  zealous  of  good  works."  Thus  having, 
like  that  devoted  apostle  of  whom  we  have  this  day 
spoken, "  left  all,  and  followed"  the  Saviour  here,  you 
shall  be  rendered  meet,  with  the  blessed  company  of  the 
apostles,  saints  and  prophets  who  have  preceded  you,  to 
"follow  the  Lamb  whithersoever  he  goeth,"*  in  his 
eternal  kingdom. 

*  Revelations  xiv.  4. 


THE  HISTORY 

OF 

OUR    LORD    AND    SAVIOUR 
JESUS    CHRIST. 


SECTION  III. 

FROM  THE  SECOND  TO  THE  THIRD  PASSOVER  IIV  OUR 
LORD'S  MINISTRY. 


209 


// 


LECTURE   I. 


St.  John  v.  8. 


"  Jesus  saith  unto  him,  Rise,  take  up  thy  bed  and  walk." 


We  resume  the  lectures  at  that  period  in  the  history 
of  our  Divine  Master,  which  is  marked  by  his  visit  to 
Jerusalem,  for  the  purpose  of  keeping  the  second  Pass- 
over after  the  commencement  of  his  public  ministry; 
and  with  which,  therefore,  the  second  year  of  that 
ministry  begins.  The  first  incident  which  occured  during 
his  visit,  and  which  is  recorded  only  by  St.  John,  is  the 
cure  of  the  infirm  man  at  the  Pool  of  Bethesda;  an 
incident  full  of  instruction  and  interest,  and  to  which, 
seeking  the  Divine  aid  of  the  Holy  Spirit  of  God,  we 
would  now  call  your  attention. 

The  inspired  historian  having  mentioned  the  presence 
of  our  Lord  in  Jerusalem,  at  this  particular  season,  and 
the  motive  which  brought  him  thither,  saying,  "  There 
was  a  feast  of  the  Jews,  and  Jesus  went  up  to  Jeru- 
salem,"* thus  proceeds  to  describe  the  place,  and  the 
circumstances  of  the  miracle  of  the  text. 

"  Now  there  is  at  Jerusalem,  by  the  sheep-market,  a 
pool,  which  is  called  in  the  Hebrew  tongue  Bethesda, 

*  John  V.  1. 

18* 


210  LECTURE  I. 

having  five  porchfes."*  It  is  the  opinion  of  Dr.  Light- 
foot,  that  this  pool  had  been  used  as  a  bath  for  persons 
under  ceremonial  defilement,  and  that  the  five  porches 
were  covered  with  walks,  or  porticoes,  built  for  their 
convenience.  "  In  these"  porches  "  lay  a  multitude  of 
impotent  folk,  of  blind,  halt,  w^ithered,  waiting  for  the 
moving  of  the  waters.  For  an  angel  went  down  at  a 
certain  season  into  the  pool,  and  troubled  the  water; 
whosoever  then,  first,  after  the  troubling  of  the  water, 
stepped  in,  was  made  whole,  of  whatsoever  disease  he 
had." 

It  is  needless  to  detain  you  upon  the  many  conjectures 
which  learned  writers  have  ventured  upon  this  passage 
of  Scripture,  rather  than  believe  the  plain  and  simple 
statement  of  the  word  of  God  itself;  the  manner  in 
which  one  accounts  for  the  medicinal  virtues  of  the 
pool,  by  supposing  it  to  have  been  a  mineral  spring: 
another  by  imagining  that  the  entrails  of  the  sheep,  slain 
for  sacrifice,  were  cast  into  it,  and  that  the  angel  was 
only  a  messenger  from  the  Sanhedrim,  sent  at  certain 
hours  to  stir  up  the  water,  which  had  acquired,  in  a 
manner  they  do  not  attempt  to  explain,  some  most  pow- 
erful healing  properties.  It  is  enough  for  the  simple 
reader  of  Holy  Writ,  that,  however  contrary  it  may 
appear  to  human  experience,  the  unerring  word  assures 
him,  it  was  the  will  of  God,  that  at  particular  seasons, 
the  waters  of  this  pool  should  be  possessed  of  certain 
miraculous  properties,  communicated,  as  it  appears,  by 
a  messenger  from  on  high ;  and  that  the  first,  and  only 
the  first  person  who  then  stepped  into  them,  was  inva- 
riably healed.      Since  these  wonderful  properties  are 


•  John 


LECTURE  I.  211 

mentioned  by  no  uninspired  writers,  it  seems  probable 
that  they  were  communicated  to  this  pool  but  a  short 
time  before  the  ministry  of  our  Lord  commenced,  and 
were  removed  \^hen  that  ministry  concluded.  However 
this  may  be,  it  is  certain  that  at  the  period  of  the  inci- 
dent before  us,  they  existed,  and  that  the  sight  of  the 
many  suffering  children  of  affliction,  lying  in  these  por- 
ticoes, in  the  daily  and  hourly  expectation  of  a  blessing 
which  only  one  could  enjoy,  must  have  strongly  affected 
the  heart  of  our  Redeemer.  Whether  the  pool  lay  near 
the  temple,  as  some  imagine,  the  history  does  nat  re- 
count, but  one  thing  it  manifests,  w^hich,  in  a  suffering 
world  should  never  be  forgotten,  that  let  the  sick  and 
miserable  be  where  they  may,  they  cannot  be  out  of  the 
thoughts,  or  out  of  the  sight,  or  out  of  the  path  of  our 
Divine  Master.  His  first  object  at  Jerusalem  seems  to 
have  been,  to  visit  the  "  blind,  halt,  withered,"  who  lay 
at  the  pool  of  Bethesda,  uncared  for  and  unthought  of, 
perhaps,  by  any  other  human  being  in  those  vast  multi- 
tudes, who  assembled  at  the  Passover,  except  the  Lord 
Jesus  Christ  himself.  Surely  there  is  comfort  in  the 
thought,  even  to  the  most  wretched  and  most  desolate 
upon  earth.  The  Saviour,  who  passed  by  the  palaces 
of  princes,  sought  out  the  porches  of  Bethesda.  That 
lodging  cannot  be  too  poor  and  miserable  for  the 
Saviour's  presence,  which  contains  one  suffering  sinner. 
He  who  himself  had  not  where  to  lay  his  head,  will 
seek  and  visit  you  in  the  lowest  abode  of  penury,  if  you 
will  but  acknowledge  your  need  of  him,  and  welcome 
his  approach. 

"And  a  certain  man  was  there  which  had  an  infirmity 
thirty  and  eight  years."*     How  long  and  how  grievous 

*  John  V.  5. 


212  LECTURE  I.  | 

a  visitation,  is  the  first  comment  which  we  are  all  dis- 
posed to  make  upon  this  portion  of  the  history :  far  dif- 
ferent was  the  remark  of  the  holy  men  of  old,  the  pious 
and  devoted,  but  as  to  his  bodily  frame,  infirm  and  suf- 
fering, Richard  Baxter ;  he  says  in  his  note  upon  this 
verse,  "  How  great  a  mercy  was  it,  to  live  thirty-eight 
years  under  God's  wholesome  discipline.  O  my  God, 
I  thank  thee  for  the  like  discipline  of  fifty-eight  years ; 
how  safe  is  this,  in  comparison  of  full  prosperity  and 
pleasure." 

Who  but  a  real  child  of  God  could  ever  have  sug- 
gested such  a  comment  upon  such  an  incident !  Whose 
heart  among  ourselves,  can  honestly,  and  as  in  the  sight 
of  God,  re-echo  the  sentiment ! 

The  sick  man  of  whom  the  parable  speaks,  had  pro- 
bably lain  the  longest  there  of  all  those  who  filled  those 
porches  with  misery  and  bewailing;  and  the  Saviour 
who  knew  all  things,  knew  the  length,  as  well  as  the 
depth  of  his  distress,  and  apparently  on  that  account, 
selected  him  as  the  object  of  his  healing  mercy.  There 
may  be,  for  we  have  met  with  cases  such  as  these  in  our 
ministerial  course,  some  truly  penitent  behever,  among 
yourselves,  to  whom  the  preaching,  and  the  counsels, 
and  the  prayers  of  minister  and  friends,  are  as  unavail- 
ing to  bring  peace,  as  medicine  had  been  to  bring  a  cure 
to  the  case  before  us ;  but  take  courage,  you  are  perhaps 
only  kept  the  longer  and  tried  the  deeper,  that  the  hand 
of  the  good  Physician  himself  may  be  extended  to  you, 
and  that  your  spiritual  heaUng  may  be  the  work  of  Christ 
alone :  he  will,  in  his  good  time,  bestow,  what  all  ordi- 
nances and  all  means,  without  him,  never  can,  the  "peace 
of  God  which  passeth  all  understanding."* 

*  Philippians  iv.  7. 


LECTURE  I.  213 

Observe  we  next,  the  manner  in  which  our  Lord  calls 
forth  the  desire  to  be  healed,  before  he  performs  the 
cure,  "  He  saith  unto  him.  Wilt  thou  be  made  whole?"* 
Could  he  doubt  it  ?  Could  he  who  knew  the  hearts  of 
all  men,  be  ignorant  of  the  wTetchedness  that  dwelt 
within ;  and  had  for  eight  and  thirty  years,  imbittered 
to  this  poor  suiferer,  every  enjoyment  and  every  hour 
of  life  ?  No,  Jesus  knew  full  well,  all  that  the  sick  man 
wished,  and  all  he  hoped  for ;  but  where  Christ  imparts 
the  cure,  the  heart  must  be  aroused,  and  the  desires 
quickened,  and  the  tongue  excited  to  seek  it.  Therefore 
did  he  ask  the  question;  and  therefore  does  he  now, 
even  at  the  present  hour,  and  to  every  subject  of  his 
healing  mercy,  first  bestow  the  grace  to  seek  the  boon  ; 
which,  when  sought  for,  he  delights  to  give. 

Brethren,  1  know  not  how  it  may  be  with  others,  but 
with  myself  I  feel,  that  had  not  he  bestowed  the  gift, 
first  bestowed  the  sense  of  my  deep  need,  and  the  will 
and  power  to  ask  the  remedy,  I  had  still  lain  a  poor, 
helpless  outcast  upon  the  brink  of  the  waters  of  life, 
ignorant  alike  of  my  own  fatal  malady,  and  of  the  re- 
turning health  which  they  alone  impart. 

But  let  us  for  a  few  moments  imagine  the  scene  of 
the  parable  to  be  changed ;  this  Church  to  be  the  portico 
beside  Bethesda's  pool ;  yourselves  the  sick  and  suffering 
patients ;  and  the  disease,  not  infirmity,  but  sin ;  sin 
which  has  corrupted  every  heart,  and  perverted  every 
way,  and  endangered  every  soul.  Suppose  the  Saviour 
to  enter  this  portico,  and  to  apply  himself  to  you  indi- 
vidually, and  with  the  same  question  which  he  addressed 
to  the  man  before  us,  "  Wilt  thou  be  made  whole  V^ 

*  John  V.  6. 


214  LECTURE  I. 

Are  you  quite  certain  what  would  be  your  reply  ?  Are 
you  sure  that  there  is  no  one  here,  who  when  he 
found,  that  to  be  "  made  whole''  of  sin,  implied  the 
destruction  of  its  reigning,  as  well  as  its  condemning 
power ;  the  breaking  off  of  many  a  dear  connexion,  the 
denial  of  many  a  sinful  pleasure,  the  discontinuance  of 
many  a  vicious  habit,  which  for  a  long,  long  season, 
perhaps  for  eight  and  thirty  years,  has  been  as  deeply 
rooted  in  your  heart,  as  this  man's  malady  in  his  con- 
stitution, is  there  no  one  here,  who  like  the  rich  young 
man,  would  turn  away  in  sorrow,  prefer  his  sin  to  his 
Saviour,  and  refuse  even  spiritual  health  itself,  at  so 
high  a  cost?  Alas!  we  fear  that  few  assemblies,  even 
of  Christian  worshippers,  but  contain  some  persons  such 
as  these.  Remember,  then,  that  we  are  painting  no 
imaginary  scene,  when  we  compare  the  ordinances  of 
God,  with  the  healing  waters  of  Bethesda.  For,  never 
are  the  doors  of  God's  house  opened,  that  the  waters  of 
salvation  do  not  flow ;  never  is  the  word  of  life  truly 
preached,  that  the  Spirit  of  God  does  not  ^^  move  upon 
the  face  of  those  waters,"^  to  impart  to  them  the  heal- 
ing qualities,  of  which  not  one  alone,  but  all,  yes  all, 
without  exception  and  without  reserve,  may  be  par- 
takers. Whenever,  therefore,  you  set  your  foot  within 
the  walls  of  the  temple  of  God,  the  great  Lord  of  the 
fountain  asks  of  all,  of  each,  "  Wilt  thou  be  made 
whole  ?"  And  what  is  your  reply  ?  How  many,  who 
in  heart  exclaim.  Lord  1  am  whole,  I  need  not  a  physi- 
cian. How  many,  who  shrink  from  the  healing  process, 
and  prefer  the  malady  to  the  cure.  How  few,  who 
reply  at  once,  "  Lord,  I  am  distressed,  undertake  for 
me,  and  do  what  seemeth  the  best." 

*  Genesis  i.  2. 


LECTURE  L  215 

My  brethren,  were  we  half  as  conscious  of  our  spi- 
ritual aihuents,  as  of  our  bodily  diseases ;  were  we  a 
thousandth  part  as  anxious  to  be  healed  of  the  former, 
as  to  be  cured  of  the  latter,  long  ere  this,  there  would 
not  have  been  one  "  blind,  halt,  withered,"  within  our 
temple,  or  a  single  feeble  one  within  our  walls.  May 
God  of  his  tender  mercy  teach  us  deeply  to  feel  our 
maladies,  as  the  first  steptowads  their  removal,  and  our 
healthfulness. 

"  The  impotent  man  answered  him,  Sir,  I  have  no 
man,  when  the  water  is  troubled,  to  put  me  into  the 
pool:  but  while  I  am  coming,  another  steppeth  down 
before  me."* 

How  good  an  evidence  is  it  that  sickness,  and  trial, 
and  trouble,  have  had  their  perfect  work,  when  the 
pride  of  the  heart  is  humbled,  and  the  fretfulness  and 
complaining  of  the  lips  are  silenced,  and  we  can  dwell 
upon  our  sorrows  without  one  repining  word,  or  one  dis- 
trustful thought.  The  sick  man  before  us,  does  not  breathe 
a  syllable  against  the  hard-heartedness  of  his  fellow-men; 
that  of  all  the  thousands  in  that  crowded  city,  not  one 
had  leisure  enough,  or  love  enough,  to  sanctify  his  visit 
to  the  Passover,  by  such  an  obvious  act  of  mercy  as  the 
lifting  this  poor  sufferer  into  the  healing  pool.  He  simply 
tells  the  story  of  his  own  wretchedness,  and  the  selfish- 
ness of  those  around  him,  in  these  aflfecting  words,  "  I 
have  no  man,"  and  "another  steppeth  down  before  me." 
The  utmost  that  he  dared  to  hope  was,  that  now,  at 
length,  he  had  encountered  one,  who  could  feel  for 
other's  woes,  and  who  might,  perhaps,  be  intending  to 
seat  himself  beside  him,  and  there  remain  and  watch 

*  John  V.  7. 


216  LECTURE  I. 

the  coming  of  the  supernatural  visitant,  and  place  him 
first  within  the  troubled  waters.  But  Jesus  had  far 
higher  things  than  this  in  store  for  him ;  he  had  a  cure 
unexpected,  sudden  and  complete  for  the  infirmity  of 
his  body,  followed,  as  we  have  every  reason  to  believe, 
by  the  renewal  of  his  soul.  "  Jesus  saith  unto  him. 
Rise,  take  up  thy  bed  and  walk,  and  immediately 
the  man  was  made  whole,  and  took  up  his  bed  and 
walked."* 

So  true  it  is,  that  he  with  whom  we  have  to  do,  is 
not  only  able,  but  willing,  "  to  do  exceeding  abundantly, 
above  all  that  we  ask  or  think."f 

There  is,  however,  yet  another  portion  of  the  history 
to  be  considered,  which  will  portray  the  duty  of  man, 
as  distinctly  as  the  former  part  has  shown  the  loving 
kindness  of  the  Lord. 

No  sooner  had  the  healed  man  obeyed  the  command 
of  Christ,  by  carrying  his  bed  upon  the  Sabbath  day  at 
the  imminent  peril  of  his  life,  for  such  a  breach  of .  the 
ceremonial  observance  of  that  Divine  Institution,  than 
the  Jews  fiercely  interrogated  him,  by  whose  authority 
he  was  thus  transgressing.  The  man  whose  knowledge 
of  our  Lord,  was  as  might  be  expected,  most  imperfect, 
still  felt  that  he  who  could  work  so  wonderful  a  miracle 
by  his  own  power,  must  certainly  possess  a  right  to 
obedience  of  those  he  healed;  and  this,  indeed,  was 
agreeable  even  to  the  dogmas  of  many  among  the  Jews 
themselves  who  justified  a  prophet  in  infringing  the  rest 
of  the  Sabbath,  by  the  example  of  Joshua  surrounding 
Jericho,  for  seven  successive  days,  with  the  ark.  The 
man  who  was  healed,  therefore,  acknowledging,  what 

*  John  V.  8,  9.  t  Ephesians  iii.  20. 


LECTURE  I.  217 

the  Jews  denied,  that  Jesus  was  a  prophet,  replied  at 
once,  as  sufficient  authority  for  the  act,  and  sufficient 
justification  of  it,  "He  that  made  me  whole,  the  same 
said  unto  me.  Take  up  thy  bed,  and  walk/'  How 
powerful  is  the  influence  of  the  Lord  Jesus  Christ,  upon 
the  heart  which  has  once  been  really  visited  by  his 
compassion  and  love. .  This  healed  man  ventured  even 
his  life,  rather  than  disobey  the  word  of  him  who  healed 
him.  When  on  the  great  and  coming  day  all  the 
generations  of  men  shall  stand  together,  how  will  the 
"  maimed,  and  the  halt,  and  the  blind,"  who,  for  one 
act  of  mercy  and  compassion,  obeyed  their  Divine 
Redeemer,  without  a  feeling  of  hesitation  or  distrust, 
put  us  to  shame,  who  after  countless  instances  of 
mercy,  far  greater,  and  far  higher,  than  they  were 
ever  blessed  with,  follow  him  so  distantly,  and  obey 
him  so  reluctantly  and  coldly.  The  only  substantial 
proof  that  you  ever  can  give,  that  the  love  of  Christ 
has  touched  your  heart,  is  this, — Has  it  left  the  stamp 
of  true  subjection  to  him  there  ?  Are  you  not  satisfied 
with  saying,  "  Lord,  Lord,"  but  are  you  doing  the 
things  which  he  commands  you?  How  much  profes- 
sion of  religion  is  there  at  the  present  day,  where  this 
first  and  surest  fruit  is  wanting.  Say  not,  deceive  not 
yourself  by  thinking  that  Christ  has  ever  visited  you,  if 
a  holy,  consistent  obedience  has  not  been  the  result.  If 
you  truly  know  the  Lord  Jesus,  if  you  have  indeed  re- 
ceived healing  and  mercy  at  his  hands,  you  would 
hazard  life  itself  rather  than  habitually  break  even  the 
least  of  his  commandments.  For  be  assured,  whatever 
be  your  profession  of  religion,  the  heart  possesses  still 
its  native  hardness,  if  the  bright  beaming  of  a  Saviour's 
love  upon  it  has  failed  so  to  soften  it,  that  it  may  be 

19 


218  LECTURE  I. 

moulded  into  some  degree  of  conformity  to  his  com- 
mands, or  resemblance  to  himself;  the  soul  still  lies  in 
all  its  natural  dulness,  if  when  those  rays  have  fallen  upon 
it,  it  has  reflected  back  no  portion  of  the  love  which  it 
received. 

The  man  whom  we  have  just  seen  condemned  as  a 
Sabbath-breaker,  for  carrying  his  bed,  in  obedience  to 
him  who  healed  him,  at  once  evinced  the  falsehood  of 
the  allegation,  by  going  straightway  to  the  temple,  to 
praise  the  Lord  for  all  that  had  been  so  w^onderfully 
done  for  him.  It  was  in  that  house  of  God,  that  Jesus 
met  with  him,  and  spoke  those  words  which  Ave  may 
reasonably  hope  were  blessed  to  the  conversion  of  his 
soul,  "  Behold,  thou  art  made  whole.  Sin  no  more,  lest 
a  worse  thing  come  unto  thee."* 

When  our  Lord  granted  the  first  manifestation  of  his 
love  in  the  healing  of  this  poor  man,  he  found  him  igno- 
rant, and  he  left  him  ignorant,  of  the  very  name  and 
quality  of  his  benefactor.  But  though  he  knew  not 
Christ,  he  knew  the  way  to  the  temple,  and  he  not  only 
knew,  but  performed  the  duty  of  carrying  thither  his 
thank-oflfering  to  God.  Behold  here  the  manner  in 
which,  while  acting  according  to  the  light  we  possess, 
our  God  fulfils  his  promise,  "Whosoever  hath,  to  him 
shall  be  given,  and  he  shall  have  more  abundance."]- 
The  Saviour  completed  the  mercy  in  the  temple,  which 
he  had  begun  at  the  pool :  while  the  man  who  wist  not 
who  it  was,  when  he  was  healed,  discovered  while  he 
prayed  and  praised,  that  it  was  "  Jesus  who  had  made 
him  whole."  This  well  agrees  with  the  gracious  method 
in  which  God  ordinarily  deals  with  his  creatures.     "  If 

*  John  T.  14  t  Matthew  xiii.  12. 


I 


LECTURE  I.  219 


any  man  will  do  his  will,  he  shall  know  of  the  doc- 
trine,"* is  one  of  the  most  consolatory  of  the  unerring 
promises  of  God.  Never  are  there  such  scriptural 
grounds  for  believing  that  you  will  be  brought,  in 
God's  good  time,  to  the  fulness  of  the  knowledge,  and 
faith,  and  hope,  that  are  in  Christ  Jesus,  as  when  en- 
gaged in  performing,  as  far  as  it  is  known  to  you,  the 
revealed  will  of  your  God.  It  is  a  blessed  thing  to  re- 
flect how  many  in  every  generation,  as  it  passes  through 
this  state  of  suffering  and  probation,  are  first  brought  to 
feel  their  need  of  something  better  than  this  world  can 
offer,  by  the  pressures  of  affliction,  or  the  trials  of  sick- 
ness. How  many  who  receiving  at  those  distressing 
seasons,  healing  and  grace,  are  led  on  in  all  holy  obe- 
dience, step  by  step,  from  the  bed  of  sickness,  to  the 
temple ;  from  the  word  of  God,  to  the  Son  of  God ; 
from  bodily  health,  to  spiritual  cure ;  until  all  that  the 
Saviour  has  done  and  suffered  for  them  is  gradually 
unfolded  to  their  hearts,  and  they  have  "  followed  on  to 
know  the  Lord,"f  their  light  shining  more  and  more, 
untfl  it  reaches  the  perfect  day. 

But,  brethren,  if  it  be  a  blessed  thing  to  know,  that 
these  are  the  steps  by  which  thousands  and  tens  of 
thousands  in  every  generation  ascend  from  earth  to 
heaven,  surely  it  is  a  deeply  painful  thing  to  know  also, 
that  these  are  steps  which  thousands  never  tread ;  that 
of  all  the  multitudes  who  are  daily  going  down  to  death, 
vast  indeed  is  the  proportion  by  whom  we  fear  the  up- 
ward path  is  untrodden  and  unknown. 

One  word  then  only,  in  conclusion,  to  you  to  whom 
the  mercies  of  a  bed  of  sickness  have  been  vouchsafed 

*  John  vii.  17.  t  Hosea  yi.  3. 


220  LECTURE  I. 

in  vain.  You  have  suffered  from  the  chastening  hand 
of  your  God,  and  by  his  heaUng  power  have  been  raised 
up,  where  many  have  fallen  to  arise  no  more.  And  are 
you  still  careless,  thoughtless,  disobedient  ?  Do  the  giddy 
throng,  who  smile  at  that  which  makes  all  nature  serious, 
who  postpone  all  deep  and  earnest  care  of  the  immortal 
treasure  with  which  God  has  trusted  them,  see  no  one 
more  giddy,  more  thoughtless,  than  yourself?  Are  all 
the  vows  and  all  the  prayers  of  that  sick  room  forgotten, 
or  remembered  only  when  the  breach  of  them  reminds 
you  for  a  passing  moment  that  they  are  registered  on 
high  ?  It  is  a  fearful  thing  to  trifle  with  God's  judgments, 
but  tenfold  more  fearful  is  it,  to  trifle  with  his  mercies. 
When  sickness  and  sorrow  once  more  revisit  you,  when 
you  attempt  to  betake  yourself  again  to  him  from  whom 
you  have  before  found  heahng  and  consolation,  shall  you 
be  surprised  that  though  you  seek  him,  he  is  no  where  to 
be  found  ]  Shall  you  wonder  that  your  prayer  has  no 
wings,  your  bed  of  sickness  no  consolations !  Alas  ! 
this  also  is  in  the  ordinary  course  of  God's  dealing  with 
his  creatures ;  for  has  he  not  himself  said,  "Whosoever 
hath  not,  from  him  shall  be  taken  even  that  which  he 
seemeth  to  have."*  Every  mercy  received  is  but  the 
seed-corn  which  the  heavenly  Husbandman  scatters :  if 
there  be  no  fruit,  no  harvest,  the  barren  field  cannot  re- 
pine that  no  future  seed-time  shall  ever  visit  it.  It  is 
unreasonable  to  complain,  if  broken  vows,  and  forgotten 
prayers,  and  unrequited  mercies,  are  followed  by  a  Spirit 
who  has  ceased  to  strive,  a  Saviour  who  does  not  inter- 
cede, a  God  who  has  withdrawn  himself.  Tedious  as 
may  have  been  your  former  trials,  long  and  painful  your 

*  Luke  viii.  18. 


LECTURE  I.  221 

illnesses,  severe  your  sufferings,  the  heaviest  of  them  is 
but  "  a  light  affliction,"  in  comparison  of  those  which 
God  has  in  store  for  them  that  trifle  with  his  mercies. 
We  perhaps  are  able  to  imagine  few  things  more  dis- 
tressing than  eight  and  thirty  years  of  bed-ridden  infir- 
mity; yet  what  are  they,  when  compared  with  a  century 
of  agony;  and  what  is  that  when  put  in  competition  with 
an  eternity  of  wo  1 

May  a  gracious  God  grant  that  we  may  each,  and 
all,  be  so  led  by  his  mercies,  as  never  to  need  his 
threatenings,  and  never  to  be  visited  by  his  judg- 
ments; may  he  vouchsafe  us  this  chief  of  blessings, 
for  the  merits,  and  through  the  intercession,  of  Christ 
Jesus,  our  Lord,  to  whom  be  all  the  glory  now  and 
for  ever. 


19* 


222 


LECTURE    II. 


John  v.  25. 


"  Verily,  verily,  I  say  unto  you,  the  hour  is  coming,  and  now  is^ 
when  the  dead  shall  hear  the  voice  of  the  Son  of  God ;  and  they 
that  hear  shall  live." 

It  does  not  come  within  the  intention,  and  could  not 
possibly  fall  within  the  scope  of  these  lectures,  to  ex- 
pound verse  by  verse,  and  word  by  word,  the  discourses 
of  our  Lord ;  yet  are  there  some  striking  and  remark- 
able passages  in  his  mortal  sojourn,  which  can  in  no 
other  manner  be  brought  before  you.  The  incident 
which  follows  the  miracle  at  the  pool  of  Bethesda  is 
unquestionably  one  of  these. 

Our  divine  Saviour  had,  as  Lord  of  the  Sabbath, 
commanded  the  man  whom  he  had  healed  to  carry 
his  bed  upon  the  Sabbath  day;  this,  as  we  have  seen, 
excited  the  indignation  of  the  Jews,  who,  having  been 
told  by  the  healed  man,  that  ''  it  was  Jesus  who  had 
made  him  whole,"*  "persecuted  Jesus,  and  sought  to 
slay  him,  because  he  had  done  these  things  on  the  Sab- 
bath day." 

It  is  the  opinion  of  some  of  the  best  commentators 

*  John  V.  15,  16. 


LECTURE  II.  223 

and  is  rendered  extremely  probable  by  the  context,  that 
the  persecution  here  alluded  to,  was  not  the  lawless 
persecution  of  ruffians  desirous  of  putting  the  Lord 
Jesus  Christ  to  a  violent  death,  but  the  judicial  perse- 
cution of  men  who  were  determined  to  slay  him,  as  a 
Sabbath-breaker,  by  the  acknowledged  law^  of  the  land, 
and  for  this  purpose  carried  him  before  the  Sanhedrim. 
The  declarations  of  our  Lord,  therefore,  which  com- 
mence at  the  seventeenth  verse  and  continue  to  the  end 
of  the  chapter,  are  supposed  to  form  his  defence  before 
the  Sanhedrim,  or  great  council  of  the  Jews;  and  con- 
tain, as  might  be  expected  from  such  a  defence,  some 
of  the  most  striking  and  convincing  testimonies  to  his 
Divinity,  which  the  incarnate  Son  of  God  ever  pro- 
nounced. 

On  this  account,  the  present  lecture  cannot  be  more 
profitably  employed,  than  in  dwelling  upon  some  of  the 
most  astonishing  and  satisfactory  of  these  testimonies ; 
forming,  as  they  unquestionably  do,  a  body  of  evidence 
upon  the  Godhead  of  our  blessed  Saviour,  and  I  might 
almost  add,  a  body  of  divinity  upon  his  doctrines,  which 
is  not  to  be  rivalled  in  the  whole  gospel  history. 

St.  Chrysostom  long  since  observed,  that  while  there 
are  shallows  in  Holy  Writ  in  which  the  lamb  may 
w^ade,  there  are  also  depths  in  which  the  elephant  must 
swim.  If  we  find  that  this  discourse  of  our  Divine  Sa- 
viour will  carry  us  into  these  deep  waters,  let  us  not  be 
discouraged  ;  human  reason  soon  gets  beyond  its  depth 
and  loses  its  footing,  when  it  attempts  to  wade  the 
ocean  of  eternal  truth,  but  faith  will  be  supported  in 
depths  where  unassisted  reason  would  assuredly  sink; 
and  though  the  worldly  wise  man  and  the  intellectually 
proud  man  may  stumble  and  fall  in  those  dark  waters, 


I 


224  LECTURE  11. 

which  we  are  approaching,  the  truly  humble  child  of 
God,  even  though  his  lot  be  cast  among  the  most  igno- 
rant, will  find,  by  the  helping  hand  of  God's  good  Spirit, 
firm  footing  and  secure  walking  upon  the  surface,  not- 
withstanding the  mighty  and  undiscovered  depths  which 
lie  beneath. 

The  remarkable  defence  of  our  Lord,  to  which  I  have 
referred,  is  divided  into  two  parts.     The  first  occupying  \ 
from  the  seventeenth  to  the  thirtieth  verse  of  the  chapter 
inclusive ;  containing  a  collection  of  proofs  of  the  co- 
equality  in  power,  and   wisdom,   and   honour,   of  theii 
eternal  Son  with  the  eternal  Father.     The  second  part,;] 
extending  from  the  thirty-first  verse  to  the  end  of  the 
chapter,  containing  a  series  of  testimonies  from  wit-  ij 
nesses  whom  none  could  doubt,  or   contravene ;   viz. 
John  the  Baptist;  the  miracles  of  Christ;  the  voice  from 
heaven ;  the  Scriptures  of  unerring  truth ;  all  of  which 
are  adduced  by  our  Lord,  and  furnish  the  body  of  his 
evidence. 

Such  are  the  contents  of  this  astonishing  chapter; 
the  latter  portion  of  which  I  have  just  mentioned  is  so 
plain  that  it  will  be  needless  for  us  to  dwell  upon  it,  but 
the  former  is  unquestionably  obscure,  and  yet  so  rich 
an  inheritance  to  the  believer,  and  so  valuable  an 
armoury  for  the  young  Christian,  that  we  shall  confine 
our  observations  exclusively  to  its  life-giving  truths. 

Proceed  we,  then,  under  the  teaching  of  the  Divine 
Spirit,  to  examine  this  instructive  portion  of  our  Lord's 
defence  before  the  Sanhedrim.  The  Jews  had  no 
sooner  preferred  their  charge  of  Sabbath-breaking, 
because  our  Divine  Saviour  had  performed  his  miracles 
on  that  sacred  day,  than,  as  we  read,  our  Lord  imme- 
diately  commenced   his   defence    by   this   remarkable 


LECTURE  II.  22$ 

assertion,  "  My  Father  worketh  hitherto,  and  I  work."^ 
How  great  a  mystery  is  involved  in  this  brief  sentence ! 
On  other  occasions  our  Lord  contented  himself  with 
asserting  that  acts  of  necessity  and  love  w^ere  never 
to  be  reckoned  as  breaches  of  the  Sabbath  day,  but 
here,  before  the  great  council  of  the  nation,  he  takes  a 
Tar  different,  and  far  higher  stand,  he  acknov^ledges, 
according  to  their  viev^r  of  it,  a  breach  of  the  Sabbath, 
and  then  proceeds  at  once  to  justify  the  apparent  trans- 
gression. His  defence  is  as  though  he  had  said,  "  If 
w^orks  of  every  kind  will  break  this  hallowed  day,  then 
am  I  guilty,  and  then  have  I  been  guilty  throughout  all 
time,  for  united  to  God  the  Father  from  all  eternity  in 
essence,  divinity,  and  power,  I  am  united  with  him  also 
in  work.  Hitherto,  throughout  four  thousand  years, 
my  Father  and  I  have  worked  incessantly  upon  this 
hallowed  day;  the  sun  has  at  our  word,  continued  his 
mighty  journey  uninterruptedly;  the  sea  has  never 
ceased  to  flow;  all  nature,  at  our  bidding,  has  gone 
forward;  all  the  works  of  Providence  and  grace  have 
held  on  their  unwearied  course ;  this  is  our  doing,  our 
work,  to  which  no  single  Sabbath  has  seen  an  intermis- 
sion ;  and  shall  I,  who  have  '  worked  hitherto,'  now  be 
accused  for  performing  a  single  miracle  of  love  upon 
this  hallowdti  day  V^ 

Such  a  reply,  as  our  Lord  had  doubtless  foreseen,  at 
once  not  only  redoubled  the  rage  and  animosity  of  his 
persecutors,  but  changed  the  nature  of  their  charge. 
They  had  brought  him  before  the  Sanhedrim  for  Sab- 
bath-breaking, but  they  now  proceed  to  try  him  for 
blasphemy.     "  Therefore  the  Jews  sought  the  more  to 

*  John  V.  17. 


226  LECTURE  11. 

kill  him,"  says  the  evangelist,  "because  he  not  only  had 
broken  the  Sabbath,  but  said  also  that  God  was  his 
Father,  making  himself  equal  with  God."*  The  Jews, 
therefore,  evidently  understood  the  words  as  I  have  just 
endeavoured  to  explain  them:  and  so  far  was  Jesus 
from  any  attempt  to  remove  this  impression,  which  he 
unquestionably  would,  had  it  been  false,  that  he  returns 
an  answer  to  the  new  charge  of  blasphemy,  insisting 
far  more  plainly  upon  his  divinity,  and  speaking  far 
more  strongly  upon  it,  than  he  had  ever  done  before. 
In  fact,  from  this  point  the  defence  is  one  continued 
series  of  proofs  of  this  first  of  all  revealed  doctrines  to 
the  soul  of  man,  the  co-equality  and  co-eternity  of  the 
Father  and  the  Son.  "  Then  answered  Jesus  and  said 
unto  them.  Verily,  verily,  I  say  unto  you,  the  Son  can 
do  nothing  of  himself,  but  what  he  seeth  the  Father  do ; 
for  what  things  soever  he  doeth,  these  also  doeth  the 
Son  Ukewise."! 

The  first  impression  of  these  words  upon  the  reader, 
often  is,  that  they  imply  an  inferiority  in  the  Son,  and 
that  our  Lord's  intention  probably  was,  as  it  undoubt- 
edly is,  in  some  portions  of  his  history,  to  mark  the 
inferiority  of  the  man  Christ  Jesus,  to  God,  the  ever- 
lasting Father. 

But  nothing  of  this  kind  is  his  intention*  here.  The 
assertion  is  simply  made,  to  strengthen  and  to  fill  up 
the  outline  of  a  truth  so  mysterious,  that  the  human 
mind  can  never,  in  its  present  state,  fully  appreciate  it, 
and  never  without  the  direct  operation  of  the  Spirit  of 
God,  rightly  receive  it.  When  our  Lord  says,  "the 
Son  can  do  nothing  of  himself,"{  he  implies  that  such  is 

*  John  T.  18.  t  John  v.  19.  t  Idem. 


LECTURE  II.  227 

the  entireness  of  the  union  between  the  Father  and  the 
Son,  so  completely  is  the  Son  "  very  God  of  very  God," 
that  all  that  the  one  Person  of  the  Deity  doeth,  is  done 
by  the  other,  and  therefore  that  nothing  can  be  said  to 
be  done  by  the  Son,  as  separate  from  the  Father.  And 
yet,  while  one  in  essence,  so  completely  are  they  two 
in  person,  that  "  the  Son  doeth  what  he  seeth  the  Father 
do,"  a  word  adopted  merely  to  meet  our  finite  compre- 
hension, and  not  in  the  least  intending  to  imply  that  the 
works  of  the  Son  are  copies  of  the  Father,  or  follow 
them  in  order  of  time,  (for  this  the  subsequent  verses 
and  all  Scripture  would  disprove,)  but  to  express,  as 
clearly  as  our  imperfect  diction  can  express,  the  in- 
timate communication  of  nature,  will,  wisdom,  and 
power,  between  the  eternal  Father  and  "  the  only  be- 
gotten Son,  which  is  in  the  bosom  of  the  Father."^ 
There,  with  a  oneness  of  nature,  will,  and  knowledge, 
which  far  surpasses  all  understanding,  he  hath  known 
all  things  which  God  knoweth,  and  even  all  things 
which  God  seeth,  and  done  all  things  which  God  doeth, 
throughout  the  ages  of  a  fathomless  eternity. 

Our  Lord  enforced  this  awful  and  incomprehensible 
truth  in  the  following  verses,  by  the  declarations  that 
"  the  Son  quickeneth  whom  he  will,"t  and  that  he 
judges  whom  he  will,  not  that  the  Father  has  in  any 
sense  divested  himself  of  the  power  of  quickening  or 
judging,  but  that  it  is  communicated,  by  an  indissoluble 
union,  to  the  Son,  and  thus  made  known  by  him  to  man, 
that  as  our  Lord  declares,  "  all  men  should  honour  the 
Son  even  as  they  honour  the  Father."J  Having,  then, 
established  this  fact,  upon  these  incontrovertible  decla- 


*  John  i.  18.  t  John  V.  21.  J  John  t.  23. 


I 


228  LECTURE  II. 

rations  of  that  God  who  cannot  lie,  our  Lord  proceeds 
to  build  upon  them  these  additional  proofs  of  his  di- 
vinity, which  involve  some  of  the  highest  and  most 
mysterious  doctrines  of  salvation. 

"Verily,  verily,  I  say  unto  you,  he  that  heareth  ray 
word,  and  beHeveth  on  him  that  sent  me,  hath  everlast- 
ing hfe,  and  shall  not  come  into  condemnation,  but  is 
passed  from  death  unto  life."*  i 

Learn  from  this,  that  the  one  great  object  of  all  true 
Christianity  is,  to  bring  you  to  hear  Christ's  word,  i.  e.  to 
receive  the  everlasting  gospel,  to  be  made  partakers  of 
that  salvation  which  he  hved  to  promulgate,  and  died  to 
seal.  "  Faith,"  says  the  Holy  Ghost, "  cometh  by  hearing, 
and  hearing  by  the  w^ord  of  God."f  Faith  we  know,  is, 
as  every  other  Christian  grace,  the  gift  of  God;  but  this 
is  the  manner  in  which  it  is  usually  wrought  in  us  by  the 
Spirit  of  God,  through  the  hearing  of  the  revealed  word 
of  the  Lord  Jesus  Christ.  The  work  of  salvation,  how- 
ever, as  regards  our  individual  reception  of  it,  is  not 
completed  inhearing  and  receiving  Christ's  word ;  there 
is  a  step,  and  a  very  important  one,  yet  beyond,  which 
is  most  plainly  developed  in  the  words  before  us.  "  He 
that  heareth  my  word,  and  believeth  on  him  that  sent  \ 
me,  hath  everlasting  life."  Observe,  then,  the  great 
end  and  object  of  faith  in  Jesus  Christ.  It  must,  by  the 
power  of  the  Holy  Ghost,  lead  you  directly  through  the 
Son,  to  God  the  Father,  a  God  in  covenant  with  you 
through  Jesus  Christ ;  a  God  who  has,  even  from  the 
foundation  of  the  world,  been  reconciled  to  all  his  crea- 
tures, but  who  now  receives  you,  who  come  to  him, 
through  Christ,  as  reconciled  to  him. 

♦John  ▼.24.  t  Romans  X.  17. 


LECTURE  n.  229 

M^i^k,  then,  and  from  your  inmost  soul  bless  God  for 
hi]^  mercy  while  you  do  so,  mark  the  present  and  imme- 
diate benefit  which  you  obtain  by  thus  coming  to  God* 
He  who  so  comes^  **  hath,"  saith  our  Lord,  "  everlasting 
life,  and  shall  not  come  into  condemnation^  but  is  passed 
from  death  unto  life/'*  "  Is  passed ;"  how  unspeakable 
a  mercy>  how  glorious  a  privilege ;  the  believer  waits 
not  for  the  day  of  doom  to  determine  whether  he 
shall  stand  at  the  right  hand  or  at  the  left  of  his 
returning  Saviour.  He  has  obtained  present  pardon, 
present  peace,  and  present  joy.  The  world  is  crucified 
to  him,  and  he  is  crucified  unto  the  world;  God  is 
reconciled  to  him,  and  he  is  now  reconciled  to  God* 
His  hope  is  not  an  uncertain  hope^  but  that  which  the 
apostle  so  well  described^  when  he  said,  "  Which  hope 
we  have  as  an  anchor  of  the  soul,  both  sure  and  stead- 
fast, and  which  entereth  into  that  within  the  veil."f 

It  is  a  delightful  and  blessed  thing  to  speak  and  to 
hear  of  privileges  such  as  these.  But,  alas !  many,  how 
many  are  there  who  both  hear  and  speak  of  them,  who 
never  realize  them  in  their  own  consciences,  or  partake 
of  them  in  their  own  souls.  Let  me,  then,  this  day, 
inquire,  how  is  it  with  yourselves  ?  Have  you  heard, 
have  you  believed,  have  you  received,  these  Hfe-giving 
truths  ?  All  depends,  as  you  have  seen,  upon  the  first 
step  in  this  most  important  series.  Have  you  rightly, 
effectually,  savingly  heard?  I  do  not  simply  allude  to 
the  hearing  of  the  outward  ear,  but  of  the  inmost  heart. 
4-re  you  doubtful  in  what  manner  to  reply  to  so  infi- 
nitely important  an  inquiry;  are  you  conscious,  as  I 
trust  you  are,  that  unassisted  you  cannot  hear;  that  the 
hearing  ear,  as  well  as  the  believing  heart,  is  entirely 

*  John  T.  24*  t  Hebrews  y'u  10. 

20 


230  LECTURE  II. 

the  work  of  God's  free  grace  ?  Is  any  one  annong  you 
inwardly  saying,  Would  that  I  nriight  thus  hear  to  the 
saving  of  my  soul,  but  alas!  with  me  the  threatening  of 
the  prophet  seems  almost  to  be  fulfilled,  "  This  people's 
heart  is  waxed  gross,  and  their  ears  are  dull  of  hearing, 
and  their  eyes  they  have  closed;  lest  at  any  time  they 
should  see  with  their  eyes,  and  hear  with  their  ears,  and 
should  understand  with  their  heart,  and  should  be  con- 
verted, and  I  should  heal  them."*  Then,  with  what 
feelings  of  gratitude  will  you  receive  the  next  great 
declaration  of  your  Redeemer,  in  the  words  of  the  text, 
"Verily,  verily,  I  say  unto  you,  the  hour  is  coming, 
and  now  is,  when  the  dead  shall  hear  the  voice  of  the 
Son  of  God,  and  they  that  hear  shall  live." 

Let  us  for  a  moment  inquire.  Who  are  these  dead, 
of  vfc^hom  our  Lord  with  so  much  certainty  and  such 
authority  predicates  that  they  "shall  hear?"  Think 
you  that  it  means  they  who  have  been  committed  to 
the  kindred  dust?  No,  these  are  afterwards  spoken  of 
expressly  in  the  twenty-eighth  verse.  They  also  shall, 
no  doubt,  one  day  hear,  but  these  dead  men  were  to 
hear  the  very  hour  in  which  the  Lord  Jesus  spake  these 
words  before  the  Sanhedrim  ?  For  is  not  this  his  own 
declamtion,  "  the  hour  is  coming,  and  now  is  ?"  He 
could  not,  therefore,  allude  to  the  inhabitants  of  the 
grave,  who  shall  hear  hereafter.  They  to  whom  he 
alluded  then,  are,  they  can  be  none  other,  the  spiritually 
dead,  "  the  dead  in  trespasses  and  sins."t  You,  breth- 
ren, you,  and  I,  and  all  men,  either  are,  or  have  been 
among  their  numbers.  How  unspeakably  encouraging, 
then,  is  the  declaration.  However  dull  may  be  our 
ears  to  hear,  however  hard  our  hearts  to  understand, 
we  cannot  go  beyond  the  metaphor  here  adopted  by  our 

*  Isaiah  vi.  10 ;  Matthew  xiii.  15.  t  Ephesians  ii.  1. 


LECTURE  IL  231 

Lord;  we  cannot  be  more  insensible  than  the  dead;  and 
yet  even  they  shall  hear.  Imagine,  then,  the  very  worst 
state  in  which  your  fears  can  place  you,  as  regards  the 
spiritual  welfare  of  your  soul,  viz. :  that  you  are  at  the 
present  moment  among  the  spiritually  dead.  Then  the 
promise  before  us  applies  expressly  to  yourself  Only, 
would  we  inquire,  are  you  willing  to  hear  ?  By  which 
we  mean,  such  hearing  as  includes  reception,  belief, 
and  obedience.  Be  assured  that  you  "  shall  hear." 
Neither  evil  men  nor  evil  spirits,  shall  frustrate  the  work 
of  your  Divine  Redeemer,  or  make  it  of  none  effect  to 
your  soul.  **  The  dead  shall  hear  the  voice  of  the  Son  of 
God,  and  they  that  hear  shall  live."  He  shall  bestow  upon 
you  the  hearing  ear,  and  with  it  the  renewed  and  living 
heart.  "  For,  as  the  Father  hath  life  in  himself,  so  hath 
he  given  to  the  Son  to  have  life  in  himself"^  liife  spi- 
ritual, life  temporal,  life  eternal,  all  laid  up  in  Christ 
Jesus,  the  grand  depositary  of  the  life  of  God's  people 
throughout  all  ages. 

"  Your  life  then  is  hid  with  Christ  in  God  ;"f  but  not 
so  hidden,  that  the  eye  of  faith  cannot  see  it,  and  the 
hand  of  faith  cannot  reach  it,  and  the  prayer  of  faith 
cannot  draw  it  down.  No,  it  is  "  your  life,"  though  it 
is  hidden  in  Christ  Jesus ;  it  is  hidden  for  you,  thanks 
be  to  God,  not  from  you.  It  is  concealed  only  as  re- 
gards your  enemies ;  it  is  treasured  up  as  regards  your- 
self. Be  then  no  longer  without  this  richest  gift  which 
God  himself  has  ever  offered  to  bestow.  Put  forth  your 
hand  this  day,  and  pluck  these  fruits  of  the  tree  of  life^ 
and  eat,  and  live  for  ever. 

You  have,  perhaps,  entered  this  house,  a  son  of  Adam, 
a  lost  and  perishing  sinner,  an  heir  of  death,  corruption, 
and  condemnation.     The  blame  is  yours  and  the  folly 

*  John  T.  26.  t  Colossians  iii.  3. 


232  LECTURE  II. 

yours,  and  the  sin  and  its  punishment  will  be  yours,  if 
you  leave  it  not  a  child  of  God,  a  reconciled  saint,  an 
inheritor  of  his  kingdom  of  glory.  Effectual  calling, 
spiritual  knowledge,  pardon,  justification,  sanctification, 
and  finally,  glorification,  are  all  proffered  you,  if  you 
will  come  at  once,  hearing,  receiving,  loving,  and  obey- 
ing the  Lord  Jesus  Christ,  for  has  he  not  himself  said, 
without  a  single  exception  or  reserve,  "  They  that  hear 
shall  live."  Yes,  brethren,  so  hearing,  you  can  never 
die.  Death  is  disarmed,  Satan  is  vanquished,  Heaven 
is  won.  How  delightful,  how  encouraging  is  the  whole 
scope  of  this  wonderful  address  !  I  feel  myself  so  over- 
powered by  its  fulness,  so  overwhelmed  by  its  richness, 
its  abundance,  the  exceeding  length,  and  depth,  and 
breadth,  and  height,  of  the  love  of  Christ  which  passeth 
knowledge,  and  yet  of  which  some  of  the  brightest 
glimpses  that  ever  shone  upon  the  soul  of  man,  break 
forth  from  the  declarations  we  have  been  considering, 
that  I  am  constrained  to  cry  out  with  the  prophet  and 
the  apostle  of  old,  **0  Lord  God,  behold  I  cannot 
speak,  for  I  am  a  child."*  "  Who  is  sufficient  for  these 
things?"!  Probably  some  such  feelings  of  deep  and 
mute  astonishment  as  must  visit  the  soul  of  every  re- 
flecting man,  w^hen  hstening  to  these  wonderful  declara* 
tions,  were  manifested  by  the  members  of  the  Sanhedrim 
while  they  heard  them  flowing  from  the  lips  of  our 
Divine  Redeemer  himself;  for  we  find  him  immediately 
afterwards,  and  as  if  replying  to  some  signs  or  words 
of  wonder  from  his  audience,  thus  expressing  himself: 
"Marvel  not  at  this;  for  the  hour  is  coming  in  the  which 
all  that  are  in  the  graves  shall  hear  his  voice,  and  shall 
come  forth,  they  that  have  done  good,  unto  the  resur- 

*  Jeremiah  i.  6.  t  2  Corinthians  ii.  16. 


LECTURE  II.  233 

rection  of  life ;  and  they  that  have  done  evil  unto  the 
resurrection  of  damnation."*  As  though  he  had  said, 
^'  Marvel  not  that  I  now^  manifest  a  power  which  none 
of  woman  born  has  ever  yet  possessed ;  that  I  have  Hfe 
at  my  bestowal,  and  that  the  spiritually  dead  receive  it 
when  they  hear  my  voice;"  what  is  this,  compared  with 
the  appalling  fact,  that  not  a  child  of  Adam  who  has 
ever  yet  descended  to  the  grave,  but  shall  one  day  hear 
this  self-same  voice  now  sounding  in  your  ears,  and 
when  he  hears  shall  live. 

My  brethren,  if  you  have  been — but  what  Christian 
can  have  been — unmoved  by  declarations  such  as  we 
this  day  have  reviewed,  what  think  you  of  the  great 
and  awful  truth  before  us  now  I  "  The  hour  is  coming," 
saith  our  God,  when  the  voice  of  Jesus  shall  burst  the 
sepulchre,  when  every  grave  shall  be  riven  asunder, 
and  every  spot  upon  this  wide  world's  surface  shall 
be  revisited  for  a  moment  by  him  who  lies  beneath  it. 
Called  by  that  voice,  you  shall  yourself  come  forth, 
your  body  and  soul  for  ever  re-united,  and  accompa- 
nied by  the  multitudes  who  lie  around  you,  shall  pass 
upward  to  the  judgment  seat.  That  "  great  white 
throne"!  of  the  descending  Saviour,  before  which  all 
the  generations  of  men,  from  the  first  man  Adam  to  the 
last  of  his  descendants,  who  shall  enter  the  world,  at 
the  very  hour  of  that  world's  dissolution,  shall  one  and 
all,  be  re-assembled.  But  when  there,  you  shall  stand 
alone ;  a  gathering  world  around  you,  and  yet  not  one 
to  help,  not  one  to  shield  you  from  your  Judge ;  as 
much  alone,  as  if  no  other  ear  were  open  to  his  voice, 
no  other  heart  laid  bare  before  his  eve.  Then  shall  be 
brought  to  view  all   unrepented,   unforgiven   sins,   all 

*  John.  V.  22,  29.  t  Revelation  xx.  U. 

20* 


234  LECTURE  II. 

words,  all  thoughts,  all  actions,  which  from  your  cradle 
to  your  grave  shall  have  dishonoured  God,  done  despite 
to  the  efforts  of  his  striving  Spirit,  and  poured  contempt 
upon  the  atoning  sacrifice  of  his  blessed  Son.  And  for 
what  purpose  shall  such  additional  agony  be  inflicted 
upon  those,  who  throughout  eternity  shall  never  again 
behold  the  face  of  God  after  that  day  has  closed  ?  To 
stamp  that  burning  shame  upon  the  sinner's  cheek,  that 
brand  of  deep  remorse  upon  the  sinner's  brow,  which 
after  ages  never  shall  eradicate ;  to  justify,  before  men 
and  angels,  the  sentence  which  a  righteous  Saviour  shall 
at  that  coming  hour  pronounce ;  and  to  leave  every 
condemned  and  hopeless  sinner  utterly  speechless ;  to 
deprive  him  even  of  the  miserable  gratification,  that  it 
was  an  unjust  decree  of  a  partial  God  which  consigned 
him  to  the  dreadful  fate  from  which  he  shall  for  ever 
^nd  for  ever  suffer.  Can  you  anticipate  such  a  scene 
without  one  honest,  self-inquiring  thought, "  What  is  the 
part  which  I  shall  bear  upon  that  coming  day  ?"  Let 
the  statement  of  divine  truth  which  you  have  now  heard, 
assist  you  in  your  reply.  God  hath  committed  all  judg- 
ment unto  the  Son,  for  the  express  purpose,  "  that  all 
men  should  honour  the  Son,  even  as  they  honour  the 
Father/'  Are  you  so  honouring  the  Lord  Jesus  Christ  ? 
Acknowledging  yourselves  as  not  your  own,  but  his 
who  has  bought  you  with  his  precious  blood  ?  If  you 
are,  then  are  you  now  among  those  dead  who  have 
hoard  the  voice  of  the  Son  of  God,  bringing  to  them 
that  spiritual  life  here,  which  is  the  sure  and  only  fore- 
taste of  eternal  life  hereafter ;  then  shall  you  be  among 
those  tenants  of  the  grave,  who,  having  done  good, 
having  brought  forth  the  fruits  of  the  spiritual  life  of 
which  they  were  partakers,  shall,  when  they  hear  that 
well-known  voice,  come  forth  to  the  resurrection  of  life. 


LECTURE  II.  235 

But  is  there  no  other  feeling  with  which  we  may  an- 
ticipate the  mysteries  and  glories  of  that  day  ?  no  other 
thought  awakened  in  our  heart  by  this  most  awful  de- 
claration,-"  All  that  are  in  the  graves  shall  hear  his 
voice,  and  shall  come  forth  V'  Blessed  be  God,  there 
is  that  which  as  nothing  earthly  ever  could  awaken,  so 
nothing  short  of  heaven  itself  shall  bring  the  full  accom- 
plishment, the  perfect  and  unspeakable  fruition.  It  is 
the  anticipation  of  all  that  that  voice  shall  be,  and  all 
that  it  shall  bring  to  us,  if  we  are  among  the  blessed 
number  of  God's  dear,  and  pardoned,  and  holy  children. 
It  will  be  no  new,  no  stranger's  voice  to  us  upon  that 
coming  day.  When  the  nev^ly  awakened  ear  catches, 
for  the  first  time,  the  sound  of  the  Bridegroom's  cry,* 
every  accent,  every  word  will  be  in  the  well-known, 
well-remembered  tones  of  our  best,  our  dearest  friend. 
The  first  feeling  of  our  souls  will  be,  as  our  bodies  rise 
from  out  of  the  dust,  "  This  is  the  self-same  voice  which 
I  once  heard  when  dead  in  trespasses  and  sins ;  and 
when  I  heard  I  lived.  This  is  the  self-same  voice  which 
often,  oh  how  often,  during  my  earthly  pilgrimage, 
cheered  me  on  the  bed  of  sickness,  comforted  me  in 
the  day  of  trouble,  strengthened  me  in  the  hour  of  temp- 
tation, was  my  guide,  my  counsellor,  my  friend.  And 
shall  I  fear  it  now  ?  No !  Let  me  yet  hear  it  once 
again,  at  thy  right  hand,  O  God,  perfecting  all  that 
concerneth  me,  finishing  thine  own  work,  completing 
thine  own  glory>  and  sealing  my  everlasting  happiness." 

If  the  word  of  God  be  true,  that  desire  shall  be  grant- 
ed, for  every  believing  and  obeying  child  of  God  shall 
one  day  hear  that  self-same  voice  pronounce,  "  Come, 
ye  blessed  of  my  Father,  inherit  the  kingdom  prepared 
for  you  from  the  foundation  of  the  world. "f 

*  See  Matthew  xxv.  6.  t  Matthew  xxv.  34. 


236 


LECTURE    IIL 


Luke  vi.  12, 13. 


"  And  it  came  to  pass  in  those  days  that  he  went  out  into  a  moun- 
tain to  pray,  and  continued  all  night  in  prayer  to  God.  And 
when  it  was  day,  he  called  unto  him  his  disciples:  and  of 
them  he  chose  twelve,  whom  also  he  named  apostles." 


The  glorious  defence  before  the  Sanhedrim,  which 
we  considered  in  the  last  lecture,  being  concluded,  we 
find  our  Lord  withdrawing  himself  from  Jerusalem, 
and  shortly  afterwards  engaged  in  the  important  work 
of  the  election  of  the  twelve  apostles. 

How  deeply  instructive  is  the  lesson  which  every 
record  of  the  preparation  of  Jesus,  for  the  most  impor- 
tant labours  of  his  ministry  presents  to  us.  "  It  came: 
to  pass,  in  those  days,  that  he  went  out  into  a  mountain 
to  pray,  and  continued  all  night  in  prayer  to  God." 
Subject,  as  our  Divine  Maker  unquestionably  was,  to 
all  the  innocent  infirmities  of  our  nature,  how  unsparing 
was  he  of  himself,  how  regardless  of  his  own  comfort 
and  gratification,  thus  to  occupy  in  prayer  the  whole 
night  which  was  to  precede  a  day  of  unexampled  labour. 

What  a  sublime  and  striking  picture  is  here  presented 
to  us,  of  the  incarnate  Son ;  withdrawn  from  the  noise 
and  tumult  of  the  cities  and  the  haunts  of  men,  amid  the 


LECTURE  III.  237 

silence  of  the  night,  and  the  desolation  of  that  mountain 
scene,  holding  converse  with  the  ineffable  Jehovah ;  all 
nature  hushed  in  still  repose,  as  if  unwilling  to  interrupt 
the  wonderful  communion ;  while  hour  after  hour  of 
darkness  passed  away,  and  still  the  unwearied  prayer 
winged  upward  its  happy  flight,  from  the  perfect  purity 
of  God  the  Son  below,  to  the  not  more  perfect  purity  of 
God  the  Father  upon  his  throne.  What  a  n  ighty,  what 
an  almighty  prayer  must  have  then  gone  up  before  the 
Eternal  One,  embracing  not  merely  the  chosen  few,  who, 
on  to-morrow's  dawn,  were  to  become  the  near  compa- 
nions of  their  Lord,  but  their  successors  and  followers 
throughout  all  time.  It  is  no  vain  presumption,  to  believe 
that  not  the  humblest  messenger  who  has  ever  since  been 
sent  to  preach  ^^on  earth  peace  and  good-will  to  men,"* 
but  found  a  place  in  that  most  solemn  intercession ;  and 
that  for  him  were  sought,  during  that  hallowed  night, 
the  grace,  and  strength,  and  wisdom,  which  of  himself 
he  could  not  have.  Most  surely  may  we  beUeve,  that 
while  the  great  Head  of  the  Church  w^as  thus  laying 
all  the  difficulties,  and  all  the  ignorance,  and  all  the 
need,  of  those  whom  on  the  morrow  he  was  about  to 
constitute  the  authorized  ministers  of  his  gospel,  his 
omniscient  mind  embraced  within  the  petitions  of  that 
prayer,  every  individual  in  every  age,  who  is  *^  inwardly 
moved  by  the  Holy  Ghost  to  serve  God,"  for  the  pro- 
moting of  his  glory,  and  the  edifying  of  his  people,  and 
is  "  truly  called  according  to  the  will  of  our  Lord  Jesus 
Christ,  to  the  ministry  of  the  Church."f 

"  All  night"  did  our  Lord  continue  in  that  mysterious 
intercourse  with  the  eternal  Father ;  an  example  of  per- 

*  Luke  ii.  14.  t  Ordination  Service  of  the  Church  of  England. 


238  LECTURE  IIL 

severing  prayer,  which  although,  as  regards  the  peculiar 
nature  of  the  communication,  it  must  ever  remain  far 
above  the  attainment  of  the  Christian,  still  furnishes  ih 
its  perseverance,  a  high  and  holy  lesson  for  the  imita- 
tion of  the  Church,  as  long  as  she  continues  mihtant 
here  below.  It  is  not  by  the  short  and  transient  appli- 
cations to  a  throne  of  grace,  which  we  are  too  apt  to 
dignify  with  the  name  of  prayer,  that  we  can  hope  to 
be  qualified  for  seasons  of  peculiar  trial,  temptation,  or 
labour.  This  can  alone  be  done  by  dwelling  near  the 
mercy-seat ;  by  sitting,  as  it  were,  upon  the  footstool* 
of  the  throne  ;  by  daily,  hourly,  constantly  sending  forth 
those  winged  messengers  of  the  heart,  the  secret,  silent, 
swiftly  flying  thoughts,  which  while  they  form,  like  the 
Patriarch's  ladde  •,  an  uninterrupted  line  of  ascending 
intreaties  to  the  Most  High,  form  also  a  channel  for  his 
descending  mercies  to  our  souls.  "  And,  when  it  was 
day,  he  called  unto  him  his  disciples ;  and  of  them  he 
chose  twelve,  whom  also  he  named  apostles.  Simon 
(whom  he  also  named  Peter)  and  Andrew  his  brother, 
James  and  John,  Philip  and  Bartholomew,  Matthew  and 
Thomas,  James  the  son  of  Alpheus,  and  Simon  called 
Zelotes,  and  Judas  the  brother  of  James,  and  Judas 
Iscariot,  which  also  was  the  traitor."t 

The  purpose  for  which  the  twelve  were  selected,  is 
thus  explained  in  the  parallel  passage  in  St.  Mark's 
gospel,  "  He  ordained  twelve,  that  they  should  be  with 
him,  and  that  he  might  send  them  forth  to  preach,  and 
to  have  power  to  heal  sickness,  and  to  cast  out  devils."J 

How  great  their  privilege,  how  glorious  their  distinc- 
tion, to  perform  such  works  as  man  before  had  never 

*  See  1  Chronicles  xxviii.  2.  t  Luke  iv.  12,  13.  t  Mark  iii.  14. 


LECTURE  III.  239 

done ;  and  to  preach  to  the  lowest,  the  humblest,  the 
poorest,  the  good  tidings  "  sent  down  from  heaven  ; 
which  things  the  angels  desire  to  look  into."*  Yet  was 
it  not  merely  these  blessings,  great  and  distinguishing  as 
they  were,  of  the  chosen  followers  of  our  Lord,  which 
formed  the  highest  subject  of  their  hearts'  rejoicing :  it 
was  the  far  nobler  privilege  conveyed  in  the  simple  ex- 
pressions, ^'  that  they  should  be  with  him."f  It  was  for 
this  that  they  were  especially  ordained ;  "  He  ordained 
twelve  that  they  should  be  with  him  ;"  and  it  was  to  this 
that  in  after  days  we  find  them  looking  back  "  with  joy 
unspeakable,  and  full  of  glory."J  Hear  only  the  beloved 
apostle  referring  to  these  highly  privileged  seasons,  and 
this  most  blessed  intercourse,  after  an  interval  of  more 
than  fifty  years  ;  "  That  which  was  from  the  beginning, 
which  we  have  heard,  which  we  have  seen  with  our 
eyes,  which  we  have  looked  upon,  and  our  hands  have 
handled  of  the  word  of  life,"§  is  the  manner  in  which 
he  delights  to  designate  the  Saviour  of  the  world. 
While  we  find  Peter,  with  a  very  similar  feeling,  speak- 
ing of  the  season  when  he  was  "  with  him  in  the  holy 
mount,"||  and  of  "  the  time,  that  the  Lord  Jesus  went  in 
and  out  among  us. "If  It  was  by  being  thus  continually 
with  Jesus,  that  they  were  to  learn  from  his  own  lips  his 
blessed  and  life-giving  doctrines ;  that  they  were  to  see 
with  their  own  eyes,  the  meekness,  and  patience,  and 
forbearance,  and  humility,  and  love,  which  the  inter- 
course of  every  day  would  manifest,  but  which  no  tongue 
could  truly  tell ;  and  by  walking  daily  at  his  side,  and 
treading  hourly  in  his  footsteps,  that  they  might  be  quali- 
fied, as  far  as  men  could  ever  be,  to  transmit  some  faint 

*  1  Peter  i.  12.  f  Mark  iii.  14.  %  1  Peter  i.  8. 

$  1  John  i.  h  II  2  Peter  i.  18.  %  Acts  i.  21. 


240  LECTURE  III. 

expresssions  of  "  the  mind  which  was  in  Christ  Jesus/'* 
as  the  heritage  of  the  Church  for  ever. 

Brethren,  pray  that  your  ministers,  pray  that  all  th« 
ministers  of  the  gospel  of  Christ,  may  bear  upon  their 
hearts  the  purpose  for  which  their  predecessors  were 
especially  ordained,  "  that  they  should  be  with  Jesus  ;" 
for  be  assured  that  it  is  in  proportion,  and  most  accu- 
rately in  proportion,  as  we  fulfil  this  first,  great  object 
of  our  calling,  that  all  others  will  be  attained  and 
sanctified.  Had  the  apostles  wandered  far  away  from 
him  who  called  them,  had  they  visited  him  at  distant 
intervals,  thought  of  him  but  seldom,  conversed  with 
him  but  rarely,  walked  with  him  but  occasionally, 
what  would  they  have  known  of  "  the  mind  that  was 
in  Christ  Jesus  ?"f  What  can  we  know  of  him  if 
our  cold  and  lifeless  communion  be  confined  to  stated 
periods,  or  public  services ;  in  fact,  if  we  are  not  ever 
with  him  ?  Pray,  therefore,  that  we  may  hold  converse 
with  him  unceasingly ;  that  neither  the  duties,  nor  the 
pleasures  of  life,  may  lead  us  from  him ;  that  w^e  may 
come  from  immediate  intercourse  with  Christ,  into  the 
pulpit ;  and  that  w^e  may  return  again  into  his  blessed 
and  purifying,  and  enlightening  presence.  Be  assured 
that  it  is  your  interest,  as  much  as  your  duty,  thus  to 
pray ;  for  so  alone,  the  Holy  Spirit  of  our  God  assisting 
us,  shall  we  be  enabled  to  speak  of  Christ,  as  the  apostles 
themselves  spake  of  him,  when  from  the  gracious  words 
which  proceeded  out  of  their  Hps,  their  hearers  at  once 
"took  knowledgeof  them,  that  they  had  been  with  Jesus.  "J 

No  sooner  had  our  Divine  Master  selected  the  twelve 
favoured  followers  who  were  to  go  with  him  whitherso- 
ever he  went,  during  the  remainder  of  his  ministry,  than 

♦  Philippians  ii.  5.  t  Idem.  t  Acts  iv*  13, 


LECTURE  IIL  241 

he  addressed  to  them,  and  to  the  assembled  multitudes, 
the  discourse  usually  known  by  the  appellation  of  the 
*'  Sermon  on  the  Mount."  A  composition,  of  which  it  is 
very  insufficient  commendation  to  declare,  that  so  pure, 
so  spiritual,  so  perfect  a  code  of  ethics,  never  from  the 
world's  creation  to  that  hour,  had  been  delivered  to  the 
children  of  men.  Then,  for  the  first  time,  were  men 
instructed  in  the  real  nature  of  the  law  of  God ;  that  it 
required  truth  in  the  inmost  parts  ;  that  it  was  intended 
to  control  every  glance  of  the  eye,  and  every  feeling  of 
the  heart,  as  positively  and  as  distinctly,  as  every  word 
of  the  lips,  and  every  action  of  the  life ;  that  an  angry 
word,*  and  a  resentful  or  contemptuous  expression,  would 
entail  the  judgments  of  God,  as  surely  as  the  more  open 
violence  of  the  ruffian  and  the  murderer ;  that  a  lustful 
lookf  was  as  certainly  recorded  in  the  book  of  God's  re- 
membrance as  an  adulterous  act ;  that  the  charity  be- 
stowed to  be  seen  of  men,J  was  disregarded  by  our 
Father  which  is  in  heaven  ;  that  the  return  for  the  hypo- 
crite's prayers,  and  the  hypocrite's  fasting,  was  all  be- 
stowed on  earth ;  that  they  had  here  their  reward,  and 
here  their  consolation.^  It  was  in  this  wonderful  dis- 
course that  men  for  the  first  time  learnt  from  God  him- 
self not  only  the  manner,||  but  the  language  in  which 
they  should  approach  him ;  for  here  the  Saviour  for  the 
first  time  delivered  that  inimitable  composition,  "  The 
Lord's  Prayer."  It  was  here,  also,  that  in  opposition  to 
every  established  opinion  in  the  world,  yea,  no  doubt  to 
the  natural  feehngs  even  of  the  apostles  themselves,  our 
Lord  declared  that  not  the  great  and  glorious,  but  the 

*  Matthew  v.  22.  t  Matthew  v.  28.  t  Matthew  vi.  2,  3,  4. 

^  Matthew  vi.  5-16.  ||  Matthew  vi.  5-15. 

21 


242  LECTURE  III. 

poor  and  meek,  not  those  whom  the  world  calls  happy, 
but  the  pure  in  heart,  the  mourner  and  the  peace  maker, 
are  the  only  truly  blessed. 

Wonderful  indeed  is  this  divine  discourse  :  so  wonder- 
ful, that  there  are  not  wanting  well  authenticated  in- 
stances in  the  Christian  Church,  of  the  sceptic  and  the 
unbeliever,  whom  no  other  evidence  of  the  veracity  of 
our  holy  religion  could  affect,  having  been  converted  to 
the  belief  in  its  eternal  truths,  and  the  divinity  of  its 
blessed  Author,  by  a  careful  investigation  of  the  "  Sermon 
on  the  Mount."  One  such  instance  has  come  to  my 
knowledge  during  the  course  of  my  ministry  in  this 
place;  and  I  doubt  not  but  the  last  day  will  disclose 
many,  in  which  the  lessons  of  charity,  forbearance,  and 
love,  conveyed  in  this  discourse,  have  fixed  upon  the 
heart  an  abiding  impression  that  "  never  man  spake  like 
this  man,"*  and  have  compelled  the  reader  to  exclaim, 
while  dwelling  upon  the  heavenly  spirit  of  purity  and 
peace  which  here  pervades  every  sentence  that  fell  from 
the  lips  of  its  Divine  Author,  "  Truly  this  man  was  the 
Son  of  God."t 

Some  short  time  after  the  delivery  of  the  discourse, 
to  which  we  have  thus  briefly  alluded,  the  interval 
being  marked  by  the  healing  of  the  centurion's  servant, 
and  the  raising  of  the  widow^'s  son,  we  find  our  Lord 
invited  by  one  of  the  Pharisees,  named  Simon,  "  to  eat 
with  him*"  The  evangelist  continues,  "  And  he  went 
into  the  Pharisee's  house,  and  sat  down  to  meat."J 
To  enter  fully  into  the  feeling  of  the  beautiful  incident 
to  which  these  words  form  the  prelude,  you  must  bear 
in  mind  the  universal  custom  of  those  days,  and  in  those 

*  John  vii.  46.       t  Matthew  xxvii.  64 ;  Mark  xv.  39.         I  Luke  tii.  36. 


LECTURE  III.  243 

countries.  The  dinner  table  was  surrounded  by  a  couch, 
upon  which  the  guests,  having  put  off  their  sandals,  re- 
clined at  full  length,  each  leaning  upon  a  pillow  placed 
under  the  left  arm.  The  servants  stood  behind  this 
couch  and  therefore  at  the  back  of  their  masters,  and 
on  a  level  with  their  feet,  so  that  the  phrase,  "  to  stand 
at  the  feet,"  was  not  unfrequently  used  as  descriptive  of 
servants  in  waiting.  While,  then,  our  Lord  was  thus 
reclining  at  table,  "  Behold,"  continues  the  evangelist, 
to  draw  our  attention  more  expressly  to  the  incident 
which  follows,.  "Behold,  a  woman  in  the  city,  which 
was  a  sinner,  when  she  knew  that  Jesus  sat  at  meat  in 
the  Pharisee's  house,  brought  an  alabaster  box  of  oint- 
ment, and  stood  at  his  feet,  behind  him,  weeping,  and 
began  to  wash  his  feet  with  tears,  and  did  wipe  them 
with  the  hair's  of  her  head,  and  kissed  his  feet,  and 
anointed  them  with  the  ointment."*  There  is  no  reason 
whatever  to  suppose  that  the  person  here  spoken  of, 
was  either  Mary  Magdalene,  or  Mary  the  sister  of 
Lazarus;  the  latter  certainly  anointed  our  Lord's  feet  a 
few  days  before  his  crucifixion,  but  it  is  perfectly  gra- 
tuitous to  conclude  that  she  anointed  them  twice,  or  that 
Mary  Magdalene  ever  anointed  them  at  all.  All  that 
is  told  of  the  woman  of  whom  we  are  here  speaking  is, 
that  she  dwelt  in  that  city,  most  likely  Nain,  and  that 
she  had  been  an  open  sinner.  She  is  never  again  men- 
tioned, that  we  are  aware  of,  in  the  gospel  history. 
Unknown,  therefore,  she  will  for  ever  remain,  to  the 
Church  of  God  on  earth,  but  doubtless  well  known  to 
"  the  Church  of  the  first-born,  whose  names  are  written 
in  heaven,"t  as  one  who  loved  and  honoured  their  Re- 

*  Luke  vii.  37,  38.  t  John  i.  11. 


244  LECTURE  III. 

deemer  at  a  time  when  "  his  own  received  him  not ;" 
when  even  a  cup  of  cold  water  was  thankfully  ac^ 
cepted ;  and  when  the  tears  of  this  poor  penitent  formed 
the  brightest  jewels  which  adorned  his  crown. 

No  sooner  had  the  woman  thus  offered  her  little 
tribute  to  that  gracious  Being,  from  whose  divine  teach- 
ing she  had  already  learnt  to  hate  and  to  forsake  her 
sins,  and  to  love  dearly  and  tenderly  the  Saviour  for 
whom  she  had  forsaken  them,  than  the  Pharisee  rea- 
soned within  himself;  "  This  man,  if  he  were  a  prophet, 
would  have  known  who  and  what  manner  of  woman 
this  is  which  toucheth  him ;  for  she  is  a  sinner."* 
Hitherto  the. whole  scene  appears  to  have  passed  in 
perfect  silence;  in  silence  fell  the  tears  of  gratitude  upon 
the  Saviour's  feet;  in  silence  the  poor,  but  happy  peni- 
tent, enjoyed  the  consciousness  of  her  sins  forgiven,  and 
her  person  and  her  offering  accepted  by  the  Redeemer 
of  the  world ;  and  while  demonstrating  her  gratitude  in 
a  manner  which  she  knew  he  could  not  misunderstand, 
and  which  she  cared  not  how  others  might  misinterpret, 
she  desired  no  sign,  she  sought  no  language  of  approval. 
Perhaps  her  enjoyment  was  as  complete,  during  those 
silent  moments,  when  all  the  affections  of  her  full  heart 
were  poured  forth  at  her  Redeemer's  feet,  as  the  highest 
encomiums  even  of  that  Redeemer  himself  could  make 
it.  But  the  time  was  come,  when  both  for  her  sake, 
and  for  his  own,  that  silence  must  be  broken.  The 
Lord  of  life  saw  all  those  disparaging  and  unworthy 
thoughts  which  were  kindhng  at  the  heart  of  the  self- 
righteous  Pharisee,  and  at  once  opens  the  conversation 
thus;  *' Simon,  I  have  somewhat  to  say  unto  thee.^f 

*  Luke  vii.  39.  t  Luke  vii.  40. 


LECTURE  III.  245 

The  Pharisee  answered,  "  Master,  say  on.'**  Though 
the  heart  had  just  pronounced  his  guest  to  be  an  innpos- 
tor,  the  worthless  courtesy  of  the  Ups  proclaimed  him 
"  Master"  still  "  There  was  a  certain  creditor  which 
had  two  debtors,  the  one  owed  him  five  hundred  pence, 
the  other  fifty ;  and  when  they  had  nothing  to  pay,  he 
frankly  forgave  them  both.  Tell  me,  therefore,  which 
of  them  will  love  him  most."f  The  Pharisee,  who 
appears  to  have  had  little  conception  of  the  application 
of  the  parable,  carelessly  replies,  "  I  suppose  that  he  to 
whom  he  forgave  most. "J  Then  did  our  Lord  in  a 
manner  so  pointed,  so  unanswerable,  so  overwhelming, 
to  Simon,  and  yet  so  tenderly  considerate  to  that  poor 
penitent,  defend  the  cause  of  her  who  stood  trembling 
and  weeping  among  the  servants  at  his  feet,  that  there 
is  no  child  of  God  who  would  not  rather  have  been  the 
subject  of  that  defence,  than  of  all  the  accumulated 
honours  of  the  world,  "  Jesus  said  unto  him,  thou  hast 
rightly  judged."§  "  And  he  turned  to  the  woman," 
whom  probably,  from  her  situation,  he  had  never,  till 
that  moment,  seen ;  "  and  said  unto  Simon,  Seest  thou 
this  woman  ?  I  entered  into  thine  house,  thou  gavest  me 
no  water  for  my  feet ;  but  she  hath  washed  my  feet 
with  tears,  and  wiped  them  with  the  hairs  of  her  head. 
Thou  gavest  me  no  kiss ;  but  this  woman,  since  the 
time  I  came  in,  hath  not  ceased  to  kiss  my  feet.  Mine 
head  with  oil  thou  didst  not  anoint;  but  this  woman 
hath  anointed  my  feet  with  ointment.  Wherefore  I  say 
unto  thee,  her  sins,  which  are  many,"  (marking  there- 
fore, to  Simon's  fullest  satisfaction,  how  perfectly  our 
Lord  knew  she  was  a  sinner)  "  are  forgiven ;  for  she 
loved  much:  but  to  whom  little  is  forgiven,  the  same 

*  Luke  vii.  4L    t  Luke  vii.  42.    X  Luke  vii.  43.    $  Luke  vii.  44, 

21* 


246  LECTURE  III. 

laveth  little."*  Not,  as  is  too  often  misunderstood,  she 
is  forgiven,  because  she  loved  much;  but  she  loved 
much,  because  she  had  been  forgiven.  The  object  of 
our  Lord  most  unquestionably  being,  to  show  that  the 
amount  of  the  believer's  love  will  bear  an  exact  propor- 
tion to  the  amount  of  evil,  and  of  danger,  and  of  sin, 
from  which  he  knows  he  has  been  rescued.  Then,  to 
proclaim  before  the  whole  company  of  Pharisaic  cavil- 
lers, the  fact  already  known  and  deUghted  in,  by  her 
who  w^as  the  immediate  and  blessed  subject  of  it,  "  He 
said  unto  her,  thy  sins  are  forgiven,"!  "  thy  faith  hath 
saved  thee ;  go  in  peace. "J 

And  can  men  read,  or  can  men  hear  this  story,  and 
then  tell  us  that  love  to  the  Saviour  forms  no  necessary 
part  of  our  religion?  that  it  is  enthusiasm,  folly,  the 
mere  effect  of  high-wrought  imaginations,  with  no 
ground-work  in  the  sober  foundations  of  the  word  of 
God  ?  All  we  ask  to  determine  the  question  is  this,  let 
an  uneducated,  unprejudiced  person  read  the  incident 
before  us,  without  one  word  of  comment,  and  then  in- 
quire of  him,  what  is  the  state  of  heart  which  a  Saviour 
who  spake,  and  acted  thus,  while  here  below,  and  who 
is  "the  same  yesterday,  to-day,  and  for  ever,"§  most 
values  now?  Do  you  believe  that  such  a  man  would 
hesitate  in  his  reply?  Do  you  believe  that  he  w^ould 
question  the  necessity  of  every  thought,  and  feeling, 
and  affection  of  the  soul  being  devoted  to  the  love  of 
that  blessed  Being  who  has  redeemed  it?  No!  the 
answer  of  every  simple-minded  reader  of  such  an  inci- 
dent must  be,  "If  any  man  love  not  the  Lord  Jesus 
Christ,  let  him  be  anathema,  maranatha."|| 

*  Luke  vii.  47.  t  Luke  vii.  48.  t  Luke  vii.  50. 

^  Heb.  xiii.  8,  ||  1  Cor.  xvi.  22. 


i 


LECTURE  III.  247 

My  brethren,  in  what  manner,  then,  do  your  hearts 
respond  to  this  improving  history  ?  Is  the  love  of  the 
Saviour  a  duty  of  which  you  have  never  thought,  a 
privilege  of  which,  experimentally,  you  are  ignorant, 
you  may,  perhaps,  find  the  reason  of  it  here.  You 
have  been  forgiven  little — httle,  did  I  say?  nay,  then, 
there  would  be  still  some  love,  some  feelings  of  grati- 
tude, to  him,  from  whom  the  mercy  is  received ;  for  he 
to  whom  Uttle  is  forgiven,  the  same  loveth  still,  though 
he  loves  but  Httle.  Where  there  is,  then,  no  love,  there 
can  have  been  no  forgiveness;  therefore,  where  there 
is  no  love  to  Jesus,  you  are  still  unforgiven — "ye  are 
yet  in  your  sins."*  You  may,  with  Simon  the  Pharisee, 
have  held  outward  converse  with  the  Saviour,  even  sat 
at  his  table,  and  like  the  Pharisee,  have  called  him 
"  Master ;"  but  assuredly  you  never  dropped  one  tear  of 
penitence  for  sin,  or  of  gratitude  that  sin  was  pardoned. 
No !  this  little  incident,  with  our  Lord's  own  comment 
upon  it,  accounts  for  all  the  coldness,  and  the  hardness 
of  the  rehgion  of  the  world.  You  do  not  love,  because 
you  have  neither  found,  nor  sought,  forgiveness.  You 
cannot  love,  because  you  are  told  to  love,  or  even  be- 
cause you  ought  to  love ;  there  must  be  something  in 
the  object  itself,  or  something  received  from  the  object 
itself,  before  it  can  call  forth  the  aflfections  of  the  human 
heart.  The  oierely  professing  Christian  sees  nothing 
lovely  in  the  Saviour,  and  is  conscious  of  receiving  no 
personal  benefits  at  his  hands ;  how  then  can  he  love 
him?  You  can  only  love  Christ,  and  God  in  Christ, 
"because  he  first  loved  you;"f  you  can  only  feel 
assured  of  this  love,  and  fully  enjoy  the  individual  ap- 

*  1  Cor.  XV.  17.  1 1  John  iv.  19. 


248  LECTURE  III. 

propriation  of  it,  by  obtaining  a  sense  of  the  forgiveness 
of  your  sins ;  and  this  sense  of  pardon,  while  it  is  the 
free  gift  of  God  by  the  operation  of  his  good  Spirit, 
upon  your  heart,  is  seldom  long  withheld,  where  there 
is  a  true,  a  lively  a  justifying  faith.  For  you  will 
observe  that  it  was  to  this,  especially,  that  our  Lord 
referred,  as  the  cause  instrumentally,  of  the  penitent's 
pardon  and  salvation-—"  Thy  faith  hath  saved  thee,  go 
in  peace." 

If,  then,  there  be  one  child  of  God  here  present,  whose 
love  to  the  Redeemer  is  cold  and  feeble,  I  would  say  to 
that  individual,  strive  and  pray  for  an  assured  and  un- 
doubted consciousness,  that  you  are  indeed  forgiven. 
Behold  not  only  forgiveness  itself,  but  the  sense  of  for- 
giveness revealed  in  the  word  of  God  as  the  believer's 
privilege ;  pray  for  it  as  necessary  to  the  advancement 
of  your  own  happiness,  and  of  your  Saviour's  glory. 
Rest  not  until,  by  persevering  prayer,  you  have  obtained 
it.  For  never  is  Christ  more  honoured  than  by  the  love 
and  happiness  of  his  people ;  and  how  closely  these  are 
connected  with  the  pardon  of  sin,  we  need  not  tell. 

Be  not  afraid  that  the  knowledge  of  your  forgiveness, 
the  consciousness  of  your  acceptance  with  God,  will 
breed  presumption ;  in  a  real  child  of  God  it  invariably 
begets  humility,  for  "Who  maketh  thee  to  differ  from 
another?  or  what  hast  thou  that  thou  didst  not  receive  ?"* 
The  deepest  humility  ever  seen  on  earth,  is  not  only 
perfectly  consistent  with  the  fullest  sense,  that  you  are 
an  accepted  penitent,  a  pardoned  sinner,  but  is  the  very 
offspring  of  that  blessed  conviction ;  for  surely  never 
was  humility  herself  more  humble  than  when  she  stood 

*  1  Corinthians  iv.  7. 


LECTURE  III.  249 

among  the  Pharisees's  servants,  weeping  tears  of  joy 
upon  the  Redeemer's  feet,  and  loving  much,  because  she 
had  had  much  forgiven. 

May  the  invaluable  boon  of  a  free  and  full  forgiveness, 
and  the  abiding  knowledge  of  it  in  our  hearts,  however 
long  withheld,  be  bestowed  by  the  infinite  mercy  of  our 
God,  upon  every  one  who  truly  seeks  it ;  that  *'  though 
for  a  season,  if  need  be,  ye  are  in  heaviness,  through 
manifold  temptations,  the  trial  of  your  faith  being  much 
more  precious  than  of  gold  that  perisheth,  though  it  be 
tried  with  fire,  might  be  found  unto  praise,  and  honour 
and  glory,  at  the  appearance  of  Jesus  Christ;  whom 
having  not  seen  ye  love ;  in  whom,  though  now  ye  see 
him  not,  yet  believing,  ye  rejoice  with  joy  unspeakable, 
and  full  of  glory,  receiving  the  end  of  your  faith,  even 
the  salvation  of  your  souls,"* 

*lPetepi.6-^ 


250 


LECTURE    IV. 


Matthew  xii.  31. 


"  Wherefore  I  say  unto  you,  all  manner  of  sin  and  blasphemy  shall 
be  forgiven  unto  men;  but  the  blasphemy  against  the  Holy 
Ghost  shall  not  be  forgiven  unto  men." 

Our  Lord,  attended  by  the  twelve  apostles,  having 
made  the  circuit  of  Galilee,  "preaching  and  showing 
the  glad  tidings  of  the  kingdonm  of  God,"*  in  every  city 
and  village,  returned  to  Capernaum. 

While  there,  they  "  brought  unto  him  one  possessed 
wdth  a  devil,  blind  and  dumb,  and  he  healed  him,  inso- 
much that  the  blind  and  dumb  both  spake  and  saw."f 
It  was  upon  this  occasion  that  the  malignity  of  the 
enemies  of  our  Lord,  evinced  itself  in  a  manner  which 
drew  forth  from  the  Saviour  of  the  world,  the  awful 
declaration  of  the  text ;  that  there  was  a  sin  which  God 
himself  would  never  pardon,  either  in  this  world,  or  in 
the  world  to  come ;  a  warning  far  too  important  to  be 
passed  over  in  silence,  while  attempting  to  convey  any 
reasonable  impression  of  the  doctrines  and  preaching  of 
our  Divine  Saviour. 

Immediately  after  the  cure  of  the  blind  and  dumb 

*  Luke  viii.  1.  t  Matthew  xii.  22. 


LECTURE  IV.  251 

demoniac,  we  are  told  by  St.  Matthew,  that  "when  the 
Pharisees  heard  it,  they  said,  This  fellow  doth  not  cast 
out  devils,  but  by  Beelzebub  the  prince  of  the  devils."* 
Our  Lord  having  exposed  the  extreme  absurdity  of  such 
a  sentiment,  by  the  observation  that  a  kingdom,  or  a 
city,  or  a  family,  divided  against  itself,  would  be  brought 
to  desolation,  and  that  the  kingdom  of  Satan  could  form 
no  exception  to  so  infallible  a  rule,  proceeds,  having 
thus  demonstrated  its  falsehood,  to  animadvert  in  the  fol- 
lowing manner  upon  its  sin :  "  Wherefore  I  say  unto 
you,  all  manner  of  sin  and  of  blasphemy  shall  be  for- 
given unto  men ;  but  the  blasphemy  against  the  Holy 
Ghost  shall  not  be  forgiven  unto  men.  And  whosoever 
speaketh  a  word  against  the  Son  of  man,  it  shall  be  for- 
given him :  but  whosoever  speaketh  against  the  Holy 
Ghost,  it  shall  not  be  forgiven  him,  neither  in  this  world, 
neither  in  the  world  to  come."f 

There  is  something,  at  first  sight,  so  completely 
opposed  to  the  general  tendency  of  the  merciful  and 
pardoning  spirit  of  the  gospel  of  our  Lord,  in  the  pas- 
sage which  has  just  been  read  to  you,  that  few,  we 
believe,  have  ever  reflected  upon  it,  without  expe- 
riencing a  deep  anxiety,  fully  to  understand  the  nature 
of  its  fearful  denunciations,  and  to  reconcile  it  to  the 
general  declarations  of  forgiveness  and  love,  w^hich 
pervade  the  word  of  God :  while  many  have,  from  an 
inaccurate  conception  of  it  Hved  for  years  in  a  state  of 
trouble  and  despondency,  for  which  they  believed  that 
neither  earth  nor  heaven,  neither  time  nor  eternity,  con- 
tained a  remedy.  This  fact,  a  fact  which  the  expe- 
rience of  most  Christians  fully  corroborates,  will,  I  trust, 

*  Matthew  xii.  24.  t  Matthew  xii,  32,  33^ 


252  LECTURE  IV. 

justify  me  in  entering  more  at  length  upon  this  subject, 
than  the  nature  of  these  lectures  will  usually  allow  me 
to  do,  upon  any  abstract  point  of  doctrine. 

It  will  probably  assist  us  in  our  considerations,  if  we 
begin  by  examining  the  case  of  some  great  and  grievous 
transgressors,  who  are  often  supposed  by  others,  and 
still  more  often  by  themselves,  to  fall  within  the  charge 
of  sinning  against  the  Holy  Ghost. 

L  First,  then,  the  man  is  not  necessarily  guilty  of  this 
unpardonable  sin,  who  after  he  has  received  the  know- 
ledge of  God,  falls  into  great  and  heinous  enormities, 
and  disgraces  his  calling,  and  grieves  the  blessed  Spirit 
of  whom  we  speak.  I  mention  this,  first,  because  the 
opinion  that  he  is  thus  guilty  appears  to  derive  great 
encouragement  from  this  text  in  the  sixth  chapter  of  the 
Hebrews ;  "  It  is  impossible  for  those  who  were  once 
enlightened,  and  have  tasted  of  the  heavenly  gift,  and 
were  made  partakers  of  the  Holy  Ghost,  and  have  tasted 
the  good  word  of  God,  and  the  powers  of  the  world  to 
come,  if  they  shall  fall  away,  to  renew  them  again  unto 
repentance." 

We  believe  that  in  this  text,  the  word  '*'  impossible," 
is  simply  used  to  express  the  extreme  of  difficulty,  but 
not  literally  of  impossibility.  Just  as  our  Lord  says, 
"  If  any  man  hate  not  his  father  and  mother,  he  cannot  ^ 
be  my  disciple,"*  where  he  evidently  uses  the  word 
"  hate,"  comparatively,  and  as  intended  to  imply  only  a 
less  degree  of  love,  than  that  with  which  the  Saviour  is 
to  be  loved.  We  should  say,  therefore,  that  though 
difficult,  it  is  not  absolutely  impossible,  for  those  who 
have  thus  offended  the  Holy  Ghost,  to  return  to  the 

*  Luke  xiv.  26. 


LECTURE  IV.  253 

ways  of  peace,  and  receive  the  pardon  of  God.  For 
if  it  were,  then  assuredly  must  David  have  been  con- 
demned, since  few  will  doubt,  that  he  had  tasted  of  the 
heavenly  gift,  and  been  made  partaker  of  the  Holy 
Ghost,  before  he  sinned  in  the  matter  of  Uriah ;  and  yet 
we  are  expressly  told,  for  the  comfort  of  the  Church, 
that  upon  a  sincere  and  deep  repentance,  he  redeived 
the  blessed  assurance,  "  the  Lord  hath  put  away  thy  sin, 
thou  shalt  not  die."* 

IL  Neither  is  he  guilty  of  the  unpardonable  sin,  who 
is  led  for  a  time,  by  the  temptations  of  Satan,  or  his 
own  corrupt  heart,  openly  to  rebel  against  this  Divine 
Spirit ;  for  the  prophet  Isaiah  tell  us  expressly,  respect- 
ing the  children  of  Israel,  that  "  they  rebelled  and  vexed 
his  Holy  Spirit,"f  but  that  God  still  "  remembered  the 
days  of  old,  Moses  and  his  people,"J  and  yet  again  had 
mercy  upon  them. 

III.  Nor  does  he  commit  it  who  "  hath  not  believed 
in  the  name  of  the  only  begotten  Son  of  God,"§  and 
"  who  loves  darkness  better  than  lights  because  his  deeds 
are  evil."||  For  this  is  truly  our  Lord's  description  of 
the  unregenerate  in  his  day,  and  is  undoubtedly  the 
characteristic  of  every  unregenerate  man,  in  every  age 
and  every  clime. 

IV.  Nor  again  is  he  guilty  of  it,  who  through  fear 
denies  the  Lord  who  bought  him ;  for  then  would  St. 
Peter  himself  have  been  among  the  miserable  number 
of  the  unpardoned.  Nor  he  who  persecutes  the  people 
of  Christ ;  for  then  would  St.  Paul  have  been  a  cast- 
away.  Nor  he  who  "  crucifies  the  Son  of  God  afresh  ;"T[ 

*  2  Samuel  xii.  13,  t  Isaiah  Ixiii.  10.  t  Isaiah  Ixiii.  11. 

$  John  iii<  18,  |{  John  iii.  19.  T  Hebrews  vi.  6. 

22 


254  LECTURE  IV. 

for  then  would  all  who  crucified  him  in  Calvary  have 
been  condemned.  And  yet  we  distinctly  know  that 
some,  at  least  of  these,  obtained  mercy.  For  examine 
Acts  ii*  36 — ^38.  "  Therefore  let  all  the  house  of  Israel 
know  assuredly,  that  God  hath  made  that  Jesus,  whom 
ye  have  crucified,  both  Lord  and  Christ.  Now  when 
they  heard  this,  they  were  pricked  in  their  heart,  and 
said  unto  Peter  and  to  the  rest  of  the  apostles,  Men 
and  brethren,  what  shall  we  do?"  And  what  was 
Peter's  answer,  Ye  have  sinned  the  unpardonable  sin^ 
and  cannot  be  forgiven  ?  No,  far  from  it, — "  Repent 
and  be  baptized  every  one  of  you,  in  the  name  of  Jesus 
Christ,  for  the  remission  of  sins." 

Of  these  delinquencies,  then,  great,  and  terrible,  and 
damnable  as  they  all,  if  persevered  in  and  unrepented 
of,  unquestionably  are,  we  may  safely  assert,  that  neither 
any  of  them  singly,  nor  all  of  them  together,  can  be 
pronounced  to  be  the  sin,  upon  which  the  Saviour  here 
passed  the  most  dreadful  of  all  condemnations. 

Were  we  asked  distinctly  in  what  does  it  consist, 
we  should  reply,  from  an  examination  of  the  context, 
Simply  in  ascribing  the  miracles  of  our  Lord  to  the 
power  of  the  prince  of  darkness.  But  then  we  should 
gather  from  all  the  circumstances  of  the  case,  this  assu- 
rance, that  although  the  sin  itself,  probably,  may  never 
be  committed  at  the  present  day,  the  state  of  mind  which 
led  to  its  committal,  may  not  be  so  utterly  unknow^n 
even  among  ourselves,  as  men,  in  the  fulness  of  a  spuri- 
ous charity,  are  but  too  apt  to  imagine.  .For  consider 
the  characters  of  those  who  brought  this  impeachment 
against  our  Lord.  They  were  not  the  poor,  and  the 
illiterate,  but  the  most  learned  class  of  persons  at  that 
time  in  Judaea.     They  had  seen  the  miracles  of  Christy 


LECTURE  IV.  255 

they  had  heard  his  preaching,  they  had  witnessed  the 
spotless  purity  of  his  Ufe,  they  were  perfectly  well 
versed  in  every  prophecy  respecting  him,  and  they 
knew  that  he  had  applied  those  prophecies  to  himself 
They  had,  probably,  even  heard  his  wonderful  defence 
before  the  Sanhedrim,  and  were  in  heart,  thoroughly 
convinced  that  Jesus  of  Nazareth  was  the  Messiah  of 
God.  In  the  face  of  this  conviction,  they  determined 
to  reject  and  destroy  him,  and  by  the  accusation  of 
demoniacal  possession,  to  overthrow  his  influence,  and 
thus  to  prepare  the  way  for  the  persecution  and  death 
which  they  were  preparing  for  him.  In  fact,  to  disavow 
and  blaspheme  the  operation  of  the  Holy  Ghost,  at  the 
very  moment  when  they  were  most  fully  convinced,  that 
so  doing,  they  were  fighting  against  God. 

The  very  essence  of  this  sin,  then,  appears  to  be,  that 
it  was  not  a  sin  of  ignorance,  but  of  presumption ;  not 
like  other  sins,  from  some  motive  of  self-gratification, 
but  from  the  most  hardened  enmity  and  hatred  towards 
God ;  and  this,  not  merely  against  God  the  Father,  as  a 
Sovereign ;  or  against  God  the  Son,  as  a  Saviour ;  or 
against  God  the  Holy  Ghost,  as  a  Sanctifier;  but  against 
the  three  eternal,  co-equal  Persons  of  the  everlasting 
and  ever-blessed  Trinity,  in  the  Person  of  the  Holy 
Ghost ; .  and  to  add  to  the  guilt  and  iniquity  of  the  act, 
this  at  the  very  time  when  that  Holy  Spirit,  as  a  Mes- 
senger of  peace,  was  willing  to  come  with  his  saving, 
and  life-giving  influences,  into  their  souls.  All  the  power, 
the  wisdom,  the  love  of  the  Triune  Jehovah,  concentred 
in  the  Holy  Ghost,  for  the  express  purpose  of  winning 
the  sinner  to  his  God,  were  thus  openly  opposed,  blas- 
phemed, and  trampled  upon,  by  those  who  believed  in 
their  heart  the  truth  of  the  doctrines  which  they  denied, 


256  LECTURE  IV. 

the  value   of  the   promises  which   they  rejected,   the 
authority  of  the  Saviour  whom  they  affected  to  despise. 

That  this  sin  is  unpardonable,  we  have  the  authority 
of  Christ  himself.  Why  it  is  so,  is  sufficiently  ansv^ered 
by  the  reply,  because  God  has  willed  it  so.  No  sin  can 
be  forgiven  without  repentance ;  but  repentance  is  the 
gift  of  God,  and  for  this  it  will  assuredly  never  be  be- 
stowed. The  blasphemers  of  the  Holy  Ghost,  therefore, 
by  driving  from  them  the  only  person  who  could  ^'  give 
repentance,"*  the  only  person  who  conveys  all  the  cove- 
nanted mercies  of  the  Godhead,  which  are  from  the 
Father,  through  the  Son,  and  by  the  Holy  Ghost,  into 
the  souls  of  his  people,  seal  themselves  up,  under  final 
and  total  apostaoy,  until  the  day  of  doom. 

From  the  explanation  w^hich  we  have  here  attempted 
to  give,  of  the  state  of  mind  which  must  invariably  ac- 
company this  unpardonable  sin,  it  will  be  obvious  that 
there  is  one  peculiar  feature  in  it,  wfiich  should  be  re- 
remembered,  lest  at  any  time,  Satan,  "  the  accuser  of 
the  brethren,"  endeavour  to  persuade  you,  that  you  have 
committed  this  fearful  offence  against  the  Majesty  on 
high.  The  characteristic  to  which  I  allude,  is  this — the 
sin  will  not  only  be  intentionally  committed,  but  it  will 
necessarily  be  final ;  by  which  I  mean,  it  will  be  perse- 
vered in  even  unto  death.  There  will  be  no  pause,  no  mis- 
giving, no  fear  of  having  offended  God,  no  earnest  desire 
of  a  return  into  the  path  of  holiness,  to  the  man  engaged 
in  this  sin.  Where  these  exist,  their  very  existence  dis- 
proves the  fact,  that  the  unpardonable  sin  has  been  com- 
mitted. The  blasphemer  of  the  Holy  Ghost  can  never 
know  regret,  or  relentings  here,  as  he  will  never  know 

*  Acts  V.  31 ;  xi.  18. 


P  LECTURE  IV.  257 

forgiveness  hereafter.  His  course  is  one  of  constant, 
open  warfare  against  the  Majesty  of  heaven,  hating  God 
the  Father,  Son,  and  Holy  Ghost,  with  what  nnay  be 
'  called  a  rancorous  and  personal  hatred  ;  such  a  feehng, 
for  instance,  as  was  evidenced  by  the  most  brilliant  and 
most  worthless  of  foreign  infidels,  when  he  concluded 
his  letters,  with  the  well-known  and  horrible  blasphemy, 
of  **  Crush  the  wretch,"  as  applied  to  that  blessed  and 
Divine  Being,  whose  history  w^e  are  considering. 

If,  then,  I  address  any,  who  are  grieving  deeply,  from 
the  apprehension  that  they  have  committed  the  sin  against 
the  Holy  Ghost,  I  would  ask  them.  Has  your  rejection  of 
the  Lord  Jesus  Christ,  of  his  person,  his  sacrifice,  his 
offers,  been  a  wilful  and  an  obstinate  rejection,  against 
conviction,  against  the  surest  belief  that  he  whom  you 
rejected  was  all  that  you  denied  him  to  be  ?  And  do 
you  still  wittingly  and  willingly  thus  despise  him  ?  If 
you  do  not, — and  where  is  the  soul  who  ever  yet  could 
at  the  same  moment  be  acting  thus,  and  yet  grieving  to 
act  thus — you  have  not,  you  cannot  have  committed  the 
unpardonable  sin.  It  would,  in  fact,  involve  a  positive 
contradiction  in  terms,  that  any  individual  guilty  of  this 
sin,  should  either  fear,  or  feel  that  he  was  guilty  of  it. 
Be  assured,  then,  whatever  approaches  you  may  ima- 
gine you  have  made  to  this  fearful  state  of  mind  and 
feelings,  so  long  as  you  have  even  a  will  to  return,  or 
a  single  sincere  regret  within  your  heart,  that  you  have 
thus  offended  God,  the  door  of  mercy  and  of  pardon  is 
not  closed  upon  you;  for  as  it  is  God  who  alone " work- 
eth  in  you  thus  to  will,"*  it  is  evident  that  he  has  not 
forsaken  you,  but  that  the  cleansing  blood  of  Christ,  the 

*  Philippians^  ii.  13., 

22* 


258  LECTURE  IV. 

sanctifying  influences  of  the  Spirit,  the  pardoning  love  of 
the  Triune  Jehovah,  are  still  freely  offered  to  you,  and 
God  himself  still  waiting  to  be  gracious. 

From  the  very  day  that  the  sin  of  which  we  have 
now  been  speaking  was  committed  by  the  Pharisees,  a 
very  remarkable  change  took  place  in  the  method  in 
which  our  Divine  Master  deUvered  his  instructions  to 
the  people ;  from  that  day  he  spake  unto  them  by  para* 
bles.  Previously,  his  instructions  had  been  plain  and 
simple ;  such,  for  instance,  as  his  sermon  at  Nazareth, 
and  on  the  Mount;  indeed,  perhaps  with  a  single  excep- 
tion, no  parable  had  ever  yet  been  delivered  by  our  Lord, 
but  from  henceforth,  "without  a  parable,"  says  the  evan- 
gelist, "  spake  he  not  unto  them."  When  the  first  instance 
of  this  occurred,  viz,  the  parable  of  the  sower,  the 
disciples,  naturally  surprised  at  the  change  which  had 
taken  place  in  their  Lord's  method  of  teaching,  imme- 
diately inquire,  "  Why  speakest  thou  unto  them  in  para- 
bles ?  He  answered  and  said  unto  them.  Because  it  is 
given  unto  you  to  know  the  mysteries  of  the  kingdom 
of  heaven,  but  to  them  it  is  not  given.  For  whosoever 
hath,  to  him  shall  be  given,  and  he  shall  have  more 
abundance ;  but  whosoever  hath  not,  from  him  shall 
be  taken  away  even  that  he  hath.  Therefore  speak  I 
to  them  in  parables :  because  they  seeing,  see  not ;  and 
hearing,  they  hear  not,  neither  do  they  understand."*    . 

My  brethren,  these  are  awful  truths.  Our  Lord  dis- 
tinctly declares,  that  the  reason  for  which  he  adopted 
the  metaphorical  mode  of  speaking,  of  which  so  many 
beautiful  instances  are  recorded,  was  not,  as  many 
imagine,  because  the  parable  was  a  common  Eastern 
method  of  illustration,  and  therefore. peculiarly  fitted  to 

*  Matthew  xiii.  10-13. 


LECTURE  IV.  259 

the  comprehension  of  his  hearers ;  had  this  been  the 
case,  it  would  scarcely  have  been  so  unintelligible  to  the 
disciples ;  it  was  rather  from  a  feeling  of  deep  compas- 
sion for  those  who  were  wilfully  rejecting  the  bread  of 
life,  that  he  might  not  increase  their  condemnation,  who, 
when  plain  truths  were  presented  to  them,  saw  them,  as 
if  they  had  seen  them  not ;  and  heard  them,  as  if  they 
had  heard  them  not.  He,  in  fact,  removed  the  light 
which  they  neglected,  in  mercy,  lest  they  should  pro- 
cure to  themselves  the  greater  condemnation. 

Be  warned  then,  brethren,  that  you  trifle  not  with  the 
opportunities  of  religious  instruction.  Dwell  much,  dwell 
frequently,  upon  the  word  of  God,  which  you  are  privi- 
leged to  hear  from  time  to  time ;  pray  over  it,  receive 
it  as  your  covenant  of  mercy,  your  daily  rule  of  life ; 
until  every  worldly,  sensual,  ungodly  habit,  action,  word, 
and  thought,  be  reduced  to  the  "  obedience  of  Christ,"* 
and  we  are  enabled,  by  God's  grace,  to  say  of  every 
individual  committed  to  our  spiritual  charge,  "  Blessed 
are  your  eyes  for  they  see;  and  your  ears  for  they 
hear.^f 

When  our  Lord  had  finished  his  parables,  and  ex- 
plained them  to  his  own  immediate  followers, "  He  went 
into  a  ship  with  his  disciples,  and  gave  commandment 
to  depart,  and  said  unto  them,  Let  us  go  over  unto  the 
other  side  of  the  lake.  And  behold,  there  arose  a  great 
tempest  in  the  sea,  insomuch  that  the  ship  was  covered 
with  the  waves,  but  he  was  asleep.  And  they  were  filled 
with  w^ater,  and  were  in  jeopardy.  And  his  (^sciples 
came  to  him,  and  awoke  him,  saying,  Lord  save  us,  we 
perish.     And  he  saith  unto  them,  Why  are  ye  fearful, 

*  2  Corinihians  x.  5.  t  Matthew  xiii.  16. 


260  LECTURE  IV. 

0  ve  of  little  faith  ?     Then  he  arose,  and  rebuked  the 
winds  and  the  sea,  and  there  was  a  great  calm."* 

"  Judge  not  according  to  the  appearance/'f  said  our 
Lord  ;  and  where  is  that  follower  of  his  who  needs  not 
so  wise  and  merciful  a  caution  ?  No  vessel  ever  put  to 
sea,  which  we  should  have  thought  would  have  been 
blessed  with  a  fairer  wind,  and  a  more  prosperous  voy- 
age, than  that  which  carried  the  Saviour  of  the  world. 
Yet  upon  that  vessel  did  the  prince  of  the  powers  of  the 
air  exert  all  his  influence,  and  all  his  malice,  until  the 
waters  covered  it,  and  the  vessel  itself  was  in  jeopardy. 
Are  you  sometimes  led  to  fear  that  the  true  and  living 
Church  of  the  Redeemer  has  not  the  presence  of  the 
Saviour  with  her,  because  she  is  oppressed,  or  opposed, 
or  endangered  ?  Or  are  you,  in  your  individual  case, 
led  to  doubt  of  the  same  blessed  fact,  because  in  tempo- 
ral or  in  spiritual  things,  trouble  and  disappointment,  the 
tempest  of  the  world's  opposition,  or  the  winds  of  de- 
spondency and  doubt,  are  permitted  to  assault  your  soul; 
because  you  sometimes  feel  it  to  be  almost  a  question, 
whether  you  are  really  a  child  of  God,  or  have  any  part 
or  lot  among  the  heirs  of  his  inheritance  ?  To  you,  then, 
there  is  much  encouragement  in  the  incident  before  us. 
The  presence  of  the  Saviour  did  not  prevent  a  storm; 
but  when  at  the  worst,  it  instantly  and  entirely  quelled 
it.  It  allowed  enough  of  danger  to  try  the  faith  of  his 
people,  but  not  suflScient  to  peril  their  existence.  The 
fact  that  the  Saviour  is  with  you,  is  therefore  fully  suffi- 
cient to  enable  you  to  brave  all  dangers,  to  face  all  trials, 
and  to  be  assured  of  safety,  and  preservation,  and  final 
deliverance.     But  even  his  most  immediate  presence, 

*  Luke  Tiii.  22,  23 ;  Matthew  yiii.  18,  24.  t  Joha  Tii.  24. 


LECTURE  IV.  261 

that  felt  pi'esence,  which  the  true  Christian,  and  the  true 
Christian  alone,  is  sometimes  permitted  so  sensibly  to 
enjoy,  will  not  preserve  you  from  many  an  hour  of  spi- 
ritual suffering,  yea,  even  of  deep  and  fearful  anguish 
to  your  soul.  For  these  are  the  moments  when  "  the 
trial  of  your  faith  worketh  patience,"*  "  and  patience, 
experience  ;"f  yes,  the  blessed  experience  of  the  infinite 
power  and  infinite  love  of  your  Redeemer,  which  then 
shine  forth  the  more  resplendently;  for  the  bow  of  the 
covenant  never  appears  so  glorious  as  when  it  stretches 
across  the  blackest  cloud.  Had  there  been  no  storm, 
the  power  of  the  divine  Saviour  over  the  discordant 
elements  might  never  have  been  known,  even  to  his  dis- 
ciples. Had  he  not  been  asleep  during  that  storm,  their 
faith,  small  as  it  was,  would  never  have  been  exhibited 
at  all.  Bless  God,  then,  in  your  own  case,  for  every 
hour  of  trial,  however  dark,  if  you  have  seen  in  it  more 
and  more  of  the  covenant  love  of  God  which  passeth 
knowledge.  Bless  God  for  every  prayer  which  has  ap- 
peared to  be  unheard,  if  it  have  led  you  to  more  prayer, 
more  faithful,  earnest  intreaty,  until  the  awakening 
Saviour  has  shown  himself  for  your  complete  and  full 
deliverance.  Again,  take  courage  from  the  fact,  that 
even  the  disciples  themselves  possessed  but "  little  faith. "J 
And  do  not  despair,  even  if  yours  be  less  than  the  least 
of  all  seeds.  A  true  and  saving  faith,  although  it  cannot 
be  too  large  for  God's  glory,  and  for  your  own  comfort, 
cannot  be  too  small  for  the  purpose  of  salvation,  if  it  be 
but  the  true  and  living  faith  of  the  gospel.  The  ship- 
wrecked sailor,  if  he  have  but  been  cast  upon  a  rock, 
a  single  foot  above  the  reach  of  the  waves,  is  as  per- 

*  James  i.  3.  t  Romans  v.  4.  X  Matthew  vi.  30. 


262  LECTURE  IV. 

fectly  secure  as  if  he  were  looking  down  from  a  thou- 
sand fathoms  high,  upon  the  troubled  waters.  If,  by  \ 
God's  grace,  your  soul  have  really  found  a  resting-place  I 
upon  the  Rock  of  Ages,  God  will  not  despise  the  day  of 
small  things,  the  disciples  of  "  little  faith."  It  is  enough, 
that  you  have  been  cast,  by  God's  sovereign  grace,  upon 
the  Rock.  Let  all  the  powers  of  darkness  conspire  to 
raise  the  tempest,  both  its  winds  and  waves  are  impo- 
tent, in  detaching  the  feeblest  sinner  who'  clings  for 
safety  to  the  sheltering  side  of  that  eternal  barrier. 

''  Hitherto  shalt  thou  come,  but  no  further,  and  here 
shall  thy  proud  waves  be  stayed,''*  has  been  from  all 
eternity  engraven  upon  that  Rock,  and  never  has  that 
boundary  hne  of  safely  been  overpassed.  Only  rest  not 
contentedly  in  your  present  station,  be  daily  climbing 
higher  and  higher,  by  more  fervent  prayer,  by  more  fre- 
quent, and  close,  and  intimate  communion ;  and,  above 
all,  by  conscientiously  and  consistently  acting  according 
to  that  portion  of  light  which  God  has  given  you.  Be 
thus  continually  endeavouring  to  advance  to  higher  de- 1 
grees  of  spirituality  of  heart,  and  holiness  of  life,  and; 
resemblance  to  the  Lord  Jesus  Christ,  the  God  of  your 
salvation.  Be  not  content,  until  you  have  reached  the 
summit  of  that  Rock,  whose  Head  is  above  the  heavens. 
And  may  he  who  rebuked  the  wind  and  the  sea,  so  that 
the  raging  of  the  waters  ceased,  and  there  was  a  great 
calm,  fulfil  to  you  his  own  most  blessed  promise,  by 
"bruising  Satan  under  your  feet  shortly,"!  and  receiving  I 
you  in  safety,  within  the  walls  of  that  celestial  city, 
"  whose  buildqr  and  maker  is  God." 

*  Job  xxxTiii.  11.  t  Romans  xvi.  20. 


263 


LECTURE   V- 

Mark  v*  25-28. 


•*  A  certain  woman,  when  she  heard  of  Jesus,  came  in  the  press 
behind,  and  touched  his  garment.  For  she  said.  If  I  may  but 
touch  his  clothes  I  shall  be  made  whole." 


After  the  incident  with  which  the  last  lecture  con- 
cluded, we  find  our  Lord  passing  over,  for  a  short  time, 
into  the  country  of  the  Gadarenes.  So  little  were  these 
unhappy  people  prepared,  to  benefit  either  by  the  pre^ 
sence,  or  the  preaching  of  Christ,  that  the  only  effect 
produced  upon  them,  by  one  of  the  most  astonishing  of 
his  miracles,  was,  that  "they  began  to  pray  him  to 
depart  out  of  their  coasts."*  It  is  not  always  that  our 
Lord  will  resist  the  opposition  of  the  carnal  heart,  and 
overcome  every  impediment,  and  break  down  every 
obstacle,  and  enthrone  himself  upon  our  vanquished 
appetites  and  lusts ;  it  was  not  so  in  the  case  before  us ; 
for  we  are  told,  immediately  afterwards,  that  "Jesus 
passed  over  again  by  ship  to  the  other  side.''f  Had  our 
Lord  treated  us,  individually,  as  he  here  saw  fit,  in  his 
wisdom  and  justice,  to  treat  the  Gadarenes,  how  few 
among  us  would  have  been  present  in  this  house  of  God 

*  Mark  V.  17.  t  Mark  v.  21. 


264  LECTURE  V.  j 

to  day !  How  seldom  are  the  first  offers  of  a  Saviour 
cordially  heard,  and  immediately  accepted,  by  those 
who  have  lived  in  ignorance  of  God.  Many  a  repulsive 
feeUng,  many  a  rebellious  thought,  rises  up  within  them; 
and  though  few  will  emulate  the  open  opposition  of  the 
Gadarenes,  and  say,  "  Depart  from  us,"  how  many  are 
there  who  put  the  word  of  salvation  wilfully  from  them, 
rush  into  the  world,  give  way  to  folly,  yield  to  sin,  and  : 
in  their  days  of  darkness  seek  any  and  every  master, 
rather  than  commit  themselves  at  once  to  the  Shepherd 
of  their  souls,  and  give  themselves  up  to  be  guided,  and 
governed,  and  sanctified,  and  saved,  by  the  God  of  their 
salvation. 

The  lesson  before  us,  then,  is  an  awakening  one.  You 
also,  like  the  Gadarenes,  may  be  permitted  once,  and  but 
once,  to  have  the  offers  of  a  Saviour's  presence,  and  a 
Saviour's  love,  freely  set  before  you ;  the  present  may 
be  that  important  season,  once  neglected,  to  return  no 
more ;  the  door  of  your  salvation  closed ;  the  word  of 
your  salvation  silenced ;  the  Saviour  of  your  salvation 
for  ever  gone.  God  grant  that  we  may  speak,  and  that 
you  may  hear,  this  day,  as  those  who  fully  believe  in  the 
possibility  of  so  awful  a  verity.  | 

As  soon  as  our  Lord  had  landed  upon  the  opposite 
side,  "  there  cometh  one  of  the  rulers  of  the  synagogue, 
Jairus  by  name,  and  when  he  saw  him,  he  fell  down  at 
Jesus'  feet,"  and  "  besought  him  greatly,  that  he  would 
come  into  his  house."*  How  remarkable  a  contrast  to 
the  treatment  which  our  Lord  had  just  received  on  the 
opposite  shore !  But  may  we  not  ask,  with  David,  "  Is 
there  not  a  cause  ?"f    Had  no  domestic  calamity  wrung 

♦  Mark  v.  22.  1 1  Samuel  xvii.  29. 


LECTURE  V.  265 

the  heart  of  the  ruler— had  no  deep  and  trying  affliction 
sent  him  to  the  Saviour,  would  he  have  been  thus 
zealous,  thus  earnest,  in  his  application  to  the  Lord  of 
life  ?  We  cannot  answer  the  inquiry,  as  it  applies  to  the 
ruler,  but  there  are  few  who  will  hesitate  to  do  so,  as 
regards  themselves ;  few  who  will  not,  with  shame  and 
humiliation^  confess— but  for  that  bed  of  sickness — but 
for  tha^t  worldly  disappointment — but  for  the  loss  of  that 
dear  friend — but  for  the  death  of  that  loved  child — I  had 
never  sought  or  found  the  Saviour  of  the  world. 

The  ruler,  however,  not  only  sought  the  Lord,  but,  as 
we  are  expressly  told,  he  came  "  beseeching  greatly.'' 
His  feelings,  therefore,  of  the  need  of  the  mercy  for 
which  he  sought,  were  strong  and  powerful ;  grief  and 
anxiety  found  a  ready  utterance;  his  prayer  was  marked 
by  its  fulness,  its  earnestness,  its  importunity.  Does  this 
describe  the  nature  of  our  petition,  when  we  draw  near 
to  God  in  daily  prayer?  and  if  not,  whence  the  dif- 
ference ?  Alas !  the  difference  is  here.  The  ruler  went 
with  a  heart  full  of  trouble,  and  anxiety,  and  faith ;  and 
"out  of  the  abundance  of  the  heart  the  mouth  speaketh."* 
We  too  often  go,  we  fear,  with  a  heart  so  Uttle  occupied 
by  our  high  errand,  with  a  soul  so  little  impressed  by 
our  deep  and  urgent  necessity,  a  spirit  so  little  influenced 
by  a  strong  confiding  faith  in  him  to  whom  we  apply, 
that  so  far  from  *'  beseeching  greatly,"  we  have  neither 
desires  to  express,  nor  words  in  which  to  convey  them. 
Learn,  then,  from  the  example  before  us,  what  is  essential 
for  acceptable  prayer.  Endeavour,  by  serious  thought 
and  holy  meditation,  to  seek  that  Spirit,  who  alone  can 
fill  your  heart  with  a  real  sense  of  your  own  danger, 

*  Matthew  xii.  34. 

23 


266  LECTURE  V. 

poverty,  wretchedness,  and  sin,  and  this,  accompanied, 
as  in  the  ruler,  by  a  true  and  living  faith  in  the  power 
of  him  to  whom  you  apply,  and  you  will  find  no  diffi- 
culty in  "  beseeching  greatly^'  for  the  aid  of  the  good 
Physician.  But  remember  that  every  petition  uttered  in 
the  absence  of  feehngs  such  as  these,  falls  short  of  that 
throne  of  grace  to  which  you  send  it;  and  like  an  arrow 
from  a  slackened  bow,  powerless  and  errandless,  drops  | 
down  to  earth  again.  Examine  the  prayer  of  Jairus, 
and  you  will  almost  be  convinced,  that  he  must  have 
spoken  both  the  language  of  faith,  and  the  language  of 
the  heart ;  *^  My  little  daughter  lieth  at  the  point  of 
death ;  I  pray  thee  come  and  lay  thy  hands  on  her,  that 
she  may  be  healed,  and  she  shall  live."*  "  For,"  adds 
St.  Luke,  ^'he  had  one  only  daughter,  about  twelve  years 
of  age,  and  she  lay  a  dying."f 

Even  where  there  are  many  children,  and  times  are 
hard,  and  the  difficulty  of  bringing  them  up  in  comfort 
is  great,  the  loss,  or  even  the  sickness,  of  any  one  among 
them,  is  to  the  parent's  heart  a  trial  of  no  ordinary 
weight ;  but  where  the  child  is  an  only  child,  and  the 
parent  blessed  with  affluence,  and  his  hopes  and  expec- 
tations are  all  centered  upon  the  one  single  object  of 
parental  love,  it  must  indeed  be  a  heavy  and  a  grievous 
visitation,  when  God  is  pleased  to  call  back  the  precious 
boon  which  he  has  mercifully  bestowed.  That  our  gra- 
cious Redeemer  not  only  well  knows  it  to  be  so,  but 
peculiarly  sympathizes  in  trials  such  as  these,  may,  we 
think,  be  gathered  from  the  fact,  that  of  the  three 
memorable  instances,  in  which  he  exerted  his  divine 
power  over  death  and  the  grave,  and  broke  their  chains, 

*  Mark  t.  23*  t  Luke  riii.  42. 


LECTURE  V.  267 

and  released  their  captives,  and  brought  them  back  to 
life  again,  one  was  the  case  of  an  only  brother,  another 
an  only  son,  and  this  an  only  daughter.  Who  can  hear 
of  such  discriminating  instances  of  the  love  and  tender- 
ness of  our  Redeemer,  and  not  experience  the  unspeak- 
able comfort  w^hich  the  apostle  appears  to  have  derived 
from  the  consideration,  that  we  have  indeed  a  merciful 
High  Priest,  who  can  be  touched,  and  who  assuredly 
is  "  touched  with  the  feeling  of  all  our  infirmities."  Can 
you,  then,  apply  to  that  Saviour,  under  any  circum- 
stances of  difficulties  or  trials,  without  feeling  the  full 
"  assurance  of  faith,"  that  he  has  not  only  power  enough, 
but  love  enough,  to  grant  all,  and  more  than  all,  of 
which  you  stand  in  need  ? 

"  And  Jesus  arose  and  went  wdth  him,"  says  the 
evangelist,  "  and  so  did  his  disciples."  But  as  they 
w^ent  on  the  way  to  the  house  of  mourning,  surrounded 
by  a  crowd  of  wondering  spectators,  and  closely  at- 
tended by  the  anxious  father,  to  whose  request  our  Lord 
had  yielded  so  instantaneous  an  obedience,  "  Behold,  a 
certain  woman,  which  had  an  issue  of  blood  twelve 
years,  and  had  suflTered  many  things  of  many  physicians, 
and  had  spent  all  that  she  had,  and  was  nothing  bet- 
tered, but  rather  grew  worse,  when  she  heard  of  Jesus, 
came  in  the  press  behind,  and  touched  the  hem  of  his 
garment,  for  she  said.  If  I  may  but  touch  his  clothes  I 
shall  be  whole ;  and  straightway  the  fountain  of  her 
blood  was  dried  up,  and  she  felt  in  her  body,  that  she 
was  healed  of  that  plague."* 

It  furnishes  us  with  some  little  idea  of  the  abundance 
of  the  miracles  of  our  Lord,  of  which,  comparatively, 

*MarkY,2^ 


268  LECTURE  V. 

SO  few  have  been  recorded,  when  we  find  one  of  the 
most  remarkable,  conveyed  thus,  as  it  were,  merely  in 
a  parenthesis ;  so  little  dwelt  upon,  that  had  it  not  oc- 
curred during  his  passage  to  the  house  of  Jairus,  it 
seems  probable,  that  it  would  never  have  been  narrated ; 
and  yet  few  are  the  instances,  from  which  more  of  com- 
fort and  encouragement  to  the  feeble  or  the  secret  fol- 
lower of  our  Lord,  may  be  deduced,  than  from  this 
simple  story. 

We  first  remark  the  secrecy  of  the  application  of  this 
poor  sufferer.  Some  had  not  scrupled  to  call  aloud 
upon  the  passing  Saviour,  "  Jesus,  Master,  have  mercy 
on  us  ;"*  others  to  be  placed  upon  their  sick  beds  in  the 
Saviour's  path,  that  it  might  be  impossible  to  overlook 
them  ;  but  here  was  one,  who,  with  the  natural  timidity 
and  modesty  of  her  sex,  shrunk  from  observation,  and 
would  not  publicly  ask  the  mercy,  of  which  she  so 
greatly  stood  in  need. 

We  next  observe  the  peculiar  strength  and  energy  of 
her  faith.  Many  had  believed  that  a  word,  a  command 
of  Christ,  was  sufficient  to  heal  the  worst  of  maladies ; 
but  none,  that  we  are  aware  of,  overbad  faith  to  believe, 
as  this  poor  woman  did,  that  a  single  touch  of  his  gar- 
ment, yea,  even  of  the  hem  of  his  garment,  would  be 
superior  to  all  the  physicians  upon  earth. 

How  remarkably  analogous  to  this  is  the  case  of  some 
few,  some  happy  few,  in  every  congregation.  They 
make  no  loud  professions,  no  public  display  of  their 
deep  conviction,  of  the  plague  which  lies  at  their  hearts' 
core  ;  and  yet,  perhaps,  none  have  felt  it  more  acutely, 
or  laboured  under  it  during  a  longer  period  of  wretched- 

*  Mark  y.  26. 


LECTURE  V.  269 

ness  and  wo»  They  also  have  "  suffered  many  things 
of  many  physicians,"  and  have  been  "  nothing  bettered, 
but  have  rather  grovs?n  worse."  The  world,  society, 
business,  self-righteousness,  all  have  prescribed  for  them. 
The  world  has  prescribed  its  pleasures,  society  its 
cheerfulness,  business  its  occupation,  self-righteousness 
its  duties,  but  all  equally  in  vain  ;  the  stream  of  their  cor- 
ruption flows  on,  as  powerfully  as  ever,  for  the  source 
of  its  pollution  remains  untouched ;  the  heart  is  cor- 
rupt, unhealed,  unaltered  still.  They  behold,  perhaps, 
the  crowds  which  throng  around  the  Saviour ;  for  has 
he  not  said  of  the  preaching  of  the  Cross,  as  truly  as  of 
the  sacrifice  of  the  Cross,  "  I,  if  I  be  lifted  up,  will  draw 
all  men  unto  me  ?"^  They  "  hear  of  Jesus,"  then,  as 
we  are  told,  this  poor  woman  did  ;  they  come  in  the 
crowd,  and  are  hidden  in  the  crowd  ;  their  malady  un- 
known even  to  those  who  follow  in  the  same  throng,  or 
worship  in  the  same  temple  with  them.  Thus  all  un- 
known, and  all  unseen  to  others,  they  receive  the  living 
word  into  their  hearts,  they  draw  near  by  faith  to  the 
Saviour,  and  put  forth  their  hand,  and  not  only  touch 
his  garment,  but*  hide  themselves,  and  their  own  cor- 
ruptions, and  their  wo,  beneath  it,  even  the  garment  of 
a  Saviour's  righteousness,  and  find  there,  where  alone 
it  can  be  found,  their  healing  and  their  cure.  These 
are  they  whom  David  calls  "  The  Lord's  hidden  ones,"f 
of  whom,  in  the  worst  days  of  Israel's  idolatry,  there 
were  seven  thousand,  unknown  to  man,  but  known  in- 
deed of  God,  and  precious ;  hidden  now,  because  of 
their  humility,  which  courts  not  human  observation ; 
because  of  their  feebleness  which  needs  a  shield,  and 

*  John  xxi.  22,  t  Psalm  Izzxiii.  3. 

23* 


270  LECTURE  V. 

their  weakness  which  cannot  stand  upright ;  but  one 
day  to  be  revealed,  perhaps,  even  upon  earth,  when 
their  faith  has  been  strengthened,  and  their  love  in- 
creased, as  among  the  most  devoted  and  consistent 
followers  of  their  divine  Master ;  but  certainly,  on  the 
day  when  "  the  Lord  of  hosts  shall  make  up  his  jewels,"* 
as  among  the  brightest  ornaments  of  their  Redeemer's 
crown. 

Doubtless  it  is  a  glorious  sight  to  see  "  the  trees  of 
righteousness,"  as  the  prophet  denominates  the  esta^ 
blished  people  of  God,  "  planted  by  the  rivers  of  water, 
bringing  forth  their  fruit  in  due  season,"f  lifting  up  their 
heads  to  heaven,  in  all  the  strength,  and  vigour,  and 
beauty,  which  the  dews  of  the  Spirit  have  imparted,  and 
the  rays  of  the  Sun  of  Righteousness  have  cherished, 
and  standing  unbroken  and  uninjured  beneath  the  hea- 
viest gale  that  blows,  defying  alike  the  tempest  and  the 
flood.  It  may  be  a  less  glorious,  but  is  it  not  even  a 
more  encouraging  sight  to  the  Christian,  to  mark  these 
same  trees,  "  the  planting  of  the  Lord,"J  just  as  they 
are  struggling  into  existence,  their  heads  for  the  first 
time  emerging  from  the  underwood;  and  their  weak 
and  feeble  stems  drawing  up  from  amidst  the  shelter 
that  has  shielded  them,  bending  beneath  every  wind 
that  blows,  and  appearing  unable  to  stand  the  shock, 
with  which  the  first  strong  gale  shall  visit  them  ?  It  is 
a  blessed  and  a  soul-encouraging  sight  to  the  Christian, 
because  in  that  small  and  yielding  sapling,  he  sees  the 
stern,  unbending  oak  of  centuries  yet  to  come,  the 
father  of  the  forest,  upon  which  all  storms,  all  tempests, 
shall  exert  their  violence,  but  in  vain.     While  others 

*  Malachi  iii.  17.  t  Psalm  i.  3.  t  Isaiah  Ixi.  3. 


LECTURE  V.  271 

think  only  of  the  weakness  of  the  tree,  he  is  thinking 
of  the  strength  and  permanency  of  the  root ;  he  knows 
that,  far  beneath  the  surface,  and  far  beyond  the  sight 
of  man,  the  root  of  that  frail  tree  has  driven  its  fibres 
firm  and  fast  into  the  living  Rock,  and  let  the  stem  be 
shaken  as  it  may  above,  all  is  secure  below ;  and  let 
the  hurricane  sweep  with  resistless  force  across  the 
forest,  and  every  other  tree  fall  prostrate  beneath  its 
arm,  he  knows  that  this  may  bend,  but  cannot  break, 
and  though  it  stoop  to  earth,  shall  rise  again  the  stronger 
and  the  more  secure,  imperishable  and  indestructible, 
for  it  shall  adorn  the  paradise  of  God. 

But  there  is  a  time  when  the  Lord  will  not  permit 
even  his  "  secret  ones"  to  remain  hidden  from  the  eye 
of  men,  but  will  compel  them  to  manifest  their  faith, 
that  his  own  glory  may  be  revealed.  So  it  was  now 
with  this  poor  sufferer ;  she  had  obtained  her  cure,  and 
was  rejoicing  in  all  that  the  Saviour  had  performed  for 
her.  When  "  Jesus  immediately,  knowing  in  himself 
that  virtue  had  gone  out  of  him,  turned  him  about  in  the 
press,  and  said.  Who  touched  my  clothes  ?  And  when 
all  denied,  Peter  and  they  that  were  with  him  said, 
Master,  the  multitude  throng  thee  and  press  thee,  and 
sayest  thou,  who  touched  me  ?  And  Jesus  said.  Some- 
body hath  touched  me,  for  I  perceive  that  virtue  is 
gone  out  of  me.  And  he  looked  around  about  to  see 
her  that  had  done  this  thing.  And  when  the  woman 
saw  that  she  was  not  hid,  she  came," — therefore  she 
had  evidently  retired  to  some  distance,  immediately  upon 
obtaining  the  cure,  and  was  not  among  the  number  of 
those  who  had  denied  that  they  had  touched  the  Lord, 
— "  she  came  trembling,  and  falHng  down  before  him, 
she  told  him  all  the  truth,"  '^  she  declared  unto  him  be- 


272  LECTURE  V, 

fore  all  the  people,  for  what  cause  she  had  touched  him, 
and  how  she  was  healed  immediately."* 

Silence,  which  in  the  first  instance  was  a  proof  of  her 
modesty,  would,  if  persevered  in,  now  have  been  culpable. 
There  is  a  time,  brethren,  when  the  most  feeble  believer 
among  you  all  must  not  be  ashamed  to  stand  forth,  and 
avow  the  mercies  and  the  healing  you  have  received ; 
must  be  ready  to  confess  the  Lord  Jesus  Christ  before 
men,  and,  if  called  upon,  to  tell  ''  what  the  Lord  hath 
done  for  your  soul."  He  may  not,  and  often  does  not, 
require  this  at  the  very  beginning  of  your  Christian 
course,  at  the  very  instant  that  you  receive  your  spiri- 
tual cure  ;  but  neither  will  he  permit  you  to  belong  con- 
cealed. The  cure  must  be  attributed  to  the  right  source, 
must  be  acknowledged  as  the  work  of  the  good  Physi- 
cian, and,  as  this  poor  woman  did,  you  must  tell  "  all  the 
truth,"  that  your  Saviour  may  receive  all  the  glory. 

"  Then  Jesus  said  unto  her.  Daughter  be  of  good  com- 
fort; thy  faith  hath  made  thee  whole;  go  in  peace."f 
Are  there  any  among  you  who  need  the  peace  which 
Christ  alone  can  give,  that "  peace  of  God  which  passeth 
all  understanding,"^  then  receive  it  here.  Your  cure  is 
not  perfected,  your  healing  not  complete,  until  you  have 
obtained  peace ;  peace  of  conscience,  peace  of  mind, 
peace  of  soul.  Whom  the  Lord  Jesus  Christ  treats  as 
a  child,  and  heals  as  a  child,  he  also  acknowledges  as  a 
child.  "  Ye  shall  be  my  sons  and  my  daughters,  saith 
the  Lord  Almighty."§  Have  you  then  found  access  to 
the  gracious  Being  of  whom  we  speak,  has  the  feeble 
hand  of  your  young  faith  touched  but  the  garment  of 
the  Saviour,  and  has  the  plague  within  been  healed,  then 

*  Mark  V.  30.       t  Mark  v.  34.        |  Philippians  iv.  7.       $  2  Cor.  vi.  18. 


LECTURE  V.  273 

be  assured  that  this  mercy,  great  and  wonderful,  and 
undeserved  as  it  is,  does  not  stand  alone.  He  who  has 
pardoned  your  sin,  has  accepted  your  person,  and  now 
not  only  permits,  but  encourages  you  to  rejoice  in  your 
adoption,  and  says,  "  Daughter,  be  of  good  comfort,  go 
in  peace."*  This  is,  in  fact,  the  one  great  privilege  of 
the  gospel.  Take  this  from  the  believer,  this  spirit  of 
adoption,  this  assurance  of  his  sonship,  and  you  leave  him 
poor  indeed.  For  there  is  no  middle  state  here  on  earth, 
as  there  shall  be  no  middle  state  throughout  eternity.  We 
are  all  and  each  either  the  children  of  God  through  Christ 
Jesus  our  Lord,  having  been  reconciled  and  brought  near 
by  the  blood  of  the  cross,  having  been  united  to  himself 
and  carried  into  his  family  by  the  Spirit  of  adoption,  or 
we  are,  at  this  moment  outcasts  and  rebels,  neither  par- 
takers of  his  grace,  nor  preparing  for  his  inheritance* 
If  not  children,  then  enemies  ;  but "  if  children  then  heirs, 
heirs  of  God,  and  joint-heirs  with  Christ."f  How  un- 
utterably solemn  the  alternative  !  May  no  individual  leave 
this  house  of  God  to-day,  without"endeavouring  to  ascer- 
tain the  truth  as  regards  himself,  his  own  soul,  and  his 
own  adoption.  May  none  be  permitted  to  build  himself 
up  in  a  false  and  groundless  hope,  or  in  a  delusive  peace ; 
may  none  be  satisfied  until  he  has  assuredly  received  that 
Spirit,  for  which  none  ever  sought  in  vain,  even  "  the 
Spirit  of  adoption,  whereby  we  cry,  Abba,  Father."J 

**  While  our  Lord  yet  spake,  there  came  from  the  ruler 
of  the  synagogue's  house,  certain  which  said,  Thy 
daughter  is  dead,  why  troublest  thou  the  Master  any 
further?     As  soon  as  Jesus  heard  the  word  that  was 

*Luke  viii.  48.  t  Romans  viii.  17.  t  Romans  viii.  15. 


274  LECTURE  V. 

spoken,  he  saith  unto  the  ruler  of  the  synagogue,  Be  not 
afraid,  only  believe."*  Perhaps  our  Lord  knew  that  the 
ruler's  faith  was  weak,  as  he  most  certainly  knew  the 
fiery  trial  it  was  about  to  be  exposed  to,  and  in  nnercy 
to  him  permitted  this  miracle  to  be  wrought,  and  that 
avowal  of  the  poor  woman  to  be  made,  upon  which  we 
have  just  been  commenting,  that  his  faith  might  be 
strengthened  for  the  conflict  that  awaited  it.  It  seems, 
at  least,  that  some  such  thoughts  were  passing  through 
the  Saviour's  mind,  by  those  kindly-spoken  words  of 
strong  encouragement  with  which  he  cheered  him  when 
he  received  the  fatal  message,  "  Only  believe."  It  is, 
indeed,  a  little  sentence,  but  we  shall  never  see  that  man 
on  earth  who  can,  with  profit,  lengthen  it.  It  has  a  rich- 
ness and  a  fulness  which  experience  may,  and,  I  trust 
in  God,  will  teach  you,  but  which  words  cannot  describe. 
Would  you  learn  its  virtues,  the  wonder-working  power 
of  those  short  syllables?  Go  to  the  broken  hearted  sin- 
ner, see  him  watering  his  couch  with  his  tears,  over- 
whelmed with  a  burden  from  which  the  united  strength 
of  men  and  angels  cannot  set  him  free ;  point  that 
wretched  and  guilty  creature  to  the  cross  of  Christ,  and 
to  the  Lord  who  hangs  upon  it,  and  say, ''  Only  believe." 
If  the  Spirit  of  God  speaks  them  to  the  heart,  while  you 
address  them  to  the  outer  ear,  you  will  soon  behold  their 
wonderful  effect ;  the  heavy  burden,  untouched  by 
mortal  hands,  falls  at  his  feet ;  he  who  has  taken  it  from 
him  will  bear  it  for  him,  and  he  shall  feel  it  again  no 
more  for  ever.  Or  go  to  the  bed-side  of  the  dying  saint ; 
do  fears  and  doubts  oppress  him  ?  is  this  the  hour  of 
Satan  and  of  darkness?  has  he  for  a  moment,  amidst 

*  Mark  v.  36. 


LECTURE  V.  275 

the  clouds  that  overhang  him,  lost  sight  of  the  Star  of 
Bethlehem?  Whisper  in  the  ear  of  that  desponding 
follower  of  Jesus,  these  little  words,  "  only  believe." 
The  shades  of  darkness  will  disperse,  the  scales  will  fall 
from  his  eyes,  the  anguish  be  removed  from  his  soul, 
faith  will  again  resume  her  throne,  and  all  will  be  peace. 

Yes,  Jesus  himself  had  no  higher  and  no  better 
remedy  for  sin,  for  sorrow,  and  for  suffering,  than  those 
two  words  convey  ;  at  the  utmost  extremity  of  his  own 
distress,  and  of  his  disciples'  wretchedness,  he  could 
only  say,  "  Let  not  your  heart  be  troubled,  ye  believe 
in  God,  believe  also  in  me."*     Believe,  "  only  believe." 

"  And  he  cometh  to  the  house  of  the  ruler  of  the 
synagogue,  and  seeth  the  tumult,  and  them  that  wept 
and  wailed  greatly.  And  when  he  w^as  come  in,  he 
saith  unto  them.  Why  make  ye  this  ado,  and  weep?  the 
damsel  is  not  dead,  but  sleepeth.  And  they  laughed 
him  to  scorn,"-|- 

Who  shall  complain  that  they  are  subjected  to  the 
ridicule  of  the  world,  to  the  trial,  as  the  apostle  calls  it, 
"of  cruel  mocking,"!  when  they  behold  their  Lord, thus, 
at  the  very  moment  of  exerting  the  highest  attribute  of 
Deity,  "  quickening  whom  he  will,"  calHng  the  breath- 
less corpse  to  life  again,  "  laughed  even  to  scorn,"  by 
these  poor  fallen  sons  of  earth  !  How  does  our  indig- 
nation rise  and  our  heart  burn  within  us,  that  the  great 
God  of  heaven  and  earth  should  thus  be  ridiculed  by 
the  works  of  his  own  hands. 

Brethren,  let  us  learn  from  it  at  least,  patiently,  if  not 
cheerfully,  to  bear  that,  which  even  our  Lord  and 
Master  has  borne  before  us,  and  will  bear  with  us ;  re- 

*  John  xiv.  1.  t  Mark  v.  38-40.  t  Hebrews  xi.  36. 


276  LECTURE  V. 

membering  that  "  if  we  suffer  with  him,  we  shall  also 
reign  with  him,"*  and  that  a  conformity  w^ith  him  even 
in  these,  the  least  of  trials,  shall  not  be  forgotten  on 
that  day  when  we  shall  be  also  *'  glorified  together."*]- 

"  But,  when  he  had  put  them  all  out,  he  taketh  the 
father  and  mother  of  the  damsel,  and  them  that  were 
with  him,  and  entereth  in  where  the  damsel  was  lying. 
And  he  took  the  damsel  by  the  hand,  and  said  unto  her, 
Talitha,  cumi,  which  is,  being  interpreted,  Damsel,  I  say 
unto  thee,  arise.  And  straightway  the  damsel  arose, 
and  walked;  for  she  was  of  the  age  of  twelve  years. "J 

How  perfectly  simple  in  every  portion  of  this  won- 
derful narration,  how  void  of  all  display.  If,  as  has 
been  well  observed,  the  very  language  in  which  our 
Lord  speaks  of  heaven,  marks  him  at  once  as  an  in- 
mate and  a  sovereign  there,  so  does  the  very  manner 
in  which  he  performed  the  most  stupendous  of  his  mira- 
cles, almost  as  certainly  as  the  miracles  themselves, 
establish  his  divinity.  No  impostor  coqld  have  been 
contented  with  such  a  total  absence  of  all  effort,  all 
excitement,  all  display;  our  Lord  appeared,  if  we 
may  so  say,  scarcely  conscious  that  any  wonderful 
work  was  to  be  achieved.  "  Maid,  arise,"  was  the 
simple-language  in  w^hich  he  performed  a  deed  which, 
in  dignity  and  power,  might  rival  the  creation  of  a 
universe*  And  is  it  not  often  thus  calmly,  and  quietly, 
and  unobtrusively,  that  he  still  acts  by  his  divine  Spirit, 
when  the  yet  greater  work  of  the  spiritual  resurrection 
of  a  soul,  dead  in  trespasses  and  sins,  is  to  be  perfected? 
Oftentimes,  how  often  none  can  tell,  a  single  discourse, 
a  sentence,  yea,  even  a  word,  has  been  blessed  to  this 

*  2  Timothy  ii.  12.  t  Romans  viii.  17.  |  Mark  v.  40-42^, 


LECTURE  V.  277 

great  and  wonderful  end ;  no  effort  visible,  no  display 
of  majesty  and  power,  except  to  the  happy  soul  thu^ 
raised  to  spiritual  life.    But,  as  in  the  miracle  before  us, 
"When  Jesus  said,  Arise,  he  took  the  damsel  by  the 
hand,"  so  now,  the  word  of  Christ's  power  must  be 
accompanied  by  the  hand  of  his  grace,  ere  the  miracle 
of  mercy  can  be  wrought,  for  in  vain  do  we  exclaim, 
"Awake,  thou  that  sleepest,  and  arise  from  the  dead, 
and  Christ  shall  give  thee  light,"*  unless  his  arm  be  in- 
deed outstretched  to  draw  you  thence,  and  to  give  the 
spiritual  life  to  which  we  call  you.     May  that  hand  of 
mighty  power  be  exerted  among  us  this  day ;  that  you, 
if  there  be  but  one  who  is  still  sleeping  the  sleep  of  sin, 
may  hear  that  word,  "Arise!"  and  be  so  shaken  from 
your  deathful  slumbers,  that  nothing  again  shall  tempt 
you  to  sleep  upon  your  post;  but  being  thus  aroused, 
that  you  may  forget  those  things  which  are  behind,  and 
reaching  forth  unto  those  which  are  before,  be  daily, 
hourly,  constantly  pressing  forward  for  "  the  prize  of 
the  mark  of  your  high  calling  of  God  in  Christ  Jesus." 
May  we  all  feel  how  little,  how  less  than  little,  there 
has  yet  been  of  spiritual  life  in  our  prayers,  of  active 
hoUness  in  our  conduct,  of  an  earnest,  faithful,  zealous 
devotedness  to  God  in  our  daily  conversation,  that  we 
may  indeed  arise,  as  those  who  are  risen  with  Christ, 
and  seek    in   earnest  those    things  which   are   above, 
where  Christ  sitteth  at  the  right  hand  of  the  Majesty 
on  high* 

*  Ephcsians  v.  14, 


24 


278 


LECTURE    VL 


John  vi.  37. 


% 
"All  that  the  Father  giveth  me  shall  come  to  me,  and  him  that 

Cometh  to  me  I  will  in  no  wise  cast  out." 


The  closing  lecture  for  the  present  season  brings  us, 
as  we  find  by  the  fourth  verse  of  the  chapter,  to  another 
Passover,  being  the  third  which  occurred  during  the 
ministry  of  our  Lord;  one  of  those  resting-places  which 
we  proposed  to  ourselves  when  we  commenced  this  im- 
portant history.  It  is  impossible  to  look  back  upon  the 
road  we  have  lately  travelled,  without  being  struck  by 
the  remarkable  instances  we  have  witnessed  of  the 
Divine  power,  and  wisdom,  and  love,  of  our  adorable 
Redeemer.  Whether  we  view  his  wisdom,  as  mani- 
fested in  that  astonishing  defence  before  the  Sanhedrim, 
in  which  he  proclaimed  his  divinity ;  or  his  love,  in 
pardoning  the  poor  and  sinful  woman  who  washed  his 
feet  with  her  tears  and  wiped  them  with  the  hairs  of 
her  head ;  or  his  power,  in  calling  back  the  daughter  of 
Jairus  to  life  again ;  we  are  equally  constrained  to  say, 
"  Surely  this  man  was  the  Son  of  God."*  But,  brethren, 
this  has  been  said  and  believed,  and  doubtless,  is  at  this 
moment,  by  thousands,  who  possess    no  share  in  the 

*  Luke  xix.  14;  John  vii.  46,  &c. 


LECTURE  VL  279 

salvation,  which  "  this  man"  preached^  and  in  the  re- 
demption which  he  purchased.  We  do  not,  then,  regret, 
that  the  last  portion  of  Scripture  upon  w^hich  we  shall 
at  present  dwell,  consists  of  a  sermon  rather  than  a 
miracle ;  that  the  last  passage  of  the  mortal  life  of  our 
Lord,  which  remains  to  be  considered  during  the  pre- 
sent season,  will  bring  him  before  you,  not  demonstrating 
his  Messiahship,  or  his  divinity,  but  offering  the  blessed 
fruits  of  them  to  your  souls;  that  the  last  words  you 
will  hear  from  his  lips,  will  contain  the  very  marrow 
and  essence  of  the  Gospel;  and  that  if  you  were  brought 
from  the  depths  of  heathen  darkness,  and  placed  for  the 
first  time  this  day,  beneath  the  rays  of  the  Sun  of 
Righteousness,  sufficient  of  them  would,  by  God's 
grace,  struggle  through  the  clouds  of  human  teaching, 
to  kindle  within  your  hearts  that  holy  flame,  which 
all  the  powers  of  evil  should  be  unable  to  extinguish. 

The  occasion  of  the  divine  discourse  to  which  I  refer, 
appears  to  have  been  the  following.  Many  of  the  Jews, 
who  had  been  partakers  of  the  miraculous  meal  with 
which  our  Lord  had  so  lately  presented  five  thousand 
of  his  followers,-^  determined  upon  accompanying  him 
whithersoever  he  went ;  not,  indeed,  for  the  purpose  of 
learning  his  doctrine,  or  from  the  feeling  of  love  to  his 
person,  but  simply  from  the  unworthy  motive  of  eating 
the  bread  of  idleness,  and  feeding  from^  time  to  time 
upon  the  miraculous  food,  which  they  now  discovered 
that  our  Lord  was  well  able  to  supply.  For  this  most 
selfish  object,  they  had  traversed  sea  and  land,  until 
they  had  again  overtaken  Christ  while  tarrying  at 
Capernaum.f 

*John?i  10.  t  John  vi.  23,  24. 


280  LECTURE  VI. 

Jesus,  whose  omniscience  told  him  at  once  the  extent 
of  their  labours,  and  the  intention  of  them,  no  sooner 
beheld  these  worldly-minded  followers  again  gathering 
round  him,  than  he  thus  addressed  them;  "Verily,  verily, 
1  say  unto  you,  ye  seek  me  not  because  ye  saw  the 
miracles;"*  yet  even  this,  we  should  have  thought, 
would  have  been  a  motive  snfficiently  low  and  earthly, 
had  it  led  to  nothing  further ;  "  but  because  ye  did  eat 
of  the  loaves,  and  were  filled."  "  Labour  not  for  the 
meat  which  perisheth,  but  for  that  meat  which  endureth 
unto  everlasting  life,  which  the  Son  of  man  shall  give 
unto  you."f  They  were,  as  we  have  seen,  labouring 
and  toiling,  travelling  by  water,  travelling  by  land,  and 
all  for  what  purpose  ?  Because  they  had  eaten  of  the 
bread,  and  were  filled,  and  hoped  in  a  similar  manner 
to  be  again  rewarded.  Therefore,  our  Lord  addresses 
them,  Ye  are  labouring  for  meat,  but  it  is  meat  which 
perisheth ;  if  you  would  have  that  w^hich  endureth,  and 
endureth  for  ever,  come,  find  it  treasured  up  in  me. 
How  similar  to  the  language  w^ith  which  he  had  long 
before  addressed  the  woman  of  Samaria:  You  are 
seeking  for  water ;  ask  of  me,  and  I  will  give  you  the 
living  water.  What,  then,  is  the  great  lesson  which  all, 
in  every  age,  and  in  every  clime,  are  instructed  to  de- 
rive from  these  replies  of  our  divine  Master  1  Brethren, 
it  is  this :  Whether  it  be  meat  or  drink,  whether  it  be 
pleasure  or  profit,  whether  it  be  contentment  or  joy, 
whatever  be  the  gratification  you  are  seeking  from  the 
creature,  it  is  really  to  be  had  only  from  the  Creator. 
O,  that  men  could  be  induced  to  believe  this  mighty 
truth,  to  take  the  Lord  Jesus  Christ  at  his  word,  and  to 

*  John  vi.  26.  t  John  vi.  26,  27. 


LECTURE  VI.  281 

go  to  him  and  to  him  alone,  for  that  peace,  and  rest,  and 
sustenance,  and  enjoyment,  which  the  whole  world  of 
created  beings  cannot  give.  When  shall  we  be  content 
to  learn  the  consoling  and  encouraging  lesson  ?  How 
many  are  there  of  you,  whom  I  address  at  this  moment, 
whose  hearts  are  wounded  with  disappointment,  or 
bleeding  with  anguish,  or  wearied  with  toil,  because 
you  have  learnt  it  not.  You  have  "  laboured  for  the 
meat  which  perisheth,"  and  are  you  surprised  that  it 
should  perish?  You  have  toiled  for  the  waters  of  an 
earthly  well,  and  do  you  mourn  that  they  no  longer 
stand  at  that  well's  brink?  that,  ever  as  you  draw,  they 
are  receding,  that  a  longer  and  a  longer  line  is  needed, 
that  your  labour  is  increased,  and  its  fruits  diminished  ? 
Or  more,  do  you  grieve  that  your  cisterns  are  broken, 
and  your  wells  are  dry  ?  Be  not  surprised  at  this ;  it  is 
the  very  condition  of  their  existence.  They  are  cisterns, 
not  fountains;  wells,  not  rivers.  All  that  they  once  con- 
tained, and  in  which  your  hearts  delighted,  was  poured 
into  them  by  an  unseen.  Almighty  hand,  and  when  that 
hand  has  ceased  to  pour,  those  waters  must  subside ;  and 
when  that  hand  shall  break  those  cisterns,  the  water  must 
run  out.  Earthly  blessings,  possessions,  relationships, 
must  fail  you;  they  would  not  be  earthly  if  it  were 
otherwise.  Do  you  seek  for  those  which  endure,  they 
are  to  be  found  in  God,  as  revealed  to  us  in  Christ  Jesus, 
and  in  him  alone.  Rest  then  from  labours  which  are 
destroying  your  energies,  and  must  end  in  disappoint- 
ments ;  cease  from  expectations  which  this  world  can 
never  gratify ;  no  longer  indulge  a  grief  w^hich  distracts 
the  heart,  and  carries  away  the  affections,  from  him  who 
alone  is  w^orthy  of  them,  but  concentrate  every  feeling, 
every  expectation,  every  desire,  in  him  in  whom  alone 

24* 


282  LECTURE  VI. 

all  fulness  dwelleth.  The  heart  which  is  fixed  on  God 
knows  no  distrustful  thought,  no  abiding  disappointment, 
no  hopeless  sorrow  :  it  may  labour  for  the  meat  which 
perisheth,  but  it  will  not  toil  for  it,  as  those  who  have 
never  tasted  of  the  "  hidden  manna,"^  wherewith  the 
Lord  sustains  his  people ;  it  may  mourn  for  earthly 
blessings  too  soon  removed,  but  it  cannot  sorrow  even 
for  them,  as  others  which  have  no  hope. 

We  call  upon  you,  then,  this  day,  to  feed  by  faith  on 
the  Son  of  God,  "for  him  hath  God  the  Father  sealed/'f 
God,  in  offering  him  to  you,  hath  set  to  his  seal,  that 
there  is  a  power,  a  richness,  a  fulness,  a  sufficiency,  an 
all-sufficiency  in  Christ,  which  shall  never  disappoint 
you ;  and  you,  in  receiving  his  testimony,  have  "  set  to 
your  seal  that  God  is  true."J  Blessed  Saviour,  sealed 
by  God  the  Father  as  the  Priest,  the  Prophet,  the  King, 
the  God  of  all  thy  believing  people !  and  blessed  believer, 
sealed  by  God  the  Holy  Ghost,  as  his  redeemed,  his 
disciple,  his  subject,  his  child,  "  unto  the  day  of  re- 
demption."§ 

In  vain  did  the  Jews  attempt  to  turn  aside,  by  the 
weapons  of  an  earthly  warfare,  this  one  great  lesson  of 
the  Bible,  that  the  receiving  of  Christ,  the  coming  to 
Christ,  the  feeding  upon  Christ,  is  alone  the  life  of  the 
Christian.  Our  Lord  again  and  again  returns  to  it,  until 
he  makes  the  truth  so  plain,  the  doctrine  it  contains  so 
undeniable,  that  though  many  might,  as  many  did,  reject 
it,  thanks  be  to  God  that  no  child  in  a  Christian  land  is 
so  ignorant  as  necessarily  to  misapprehend  it. 

^^  And  Jesus  said  unto  them,  I  am  the  bread  of  life : 


*  Rev.  ii.  17.  t  John  vi.  27. 

t  Johu  iii.  33.  $  Ephesians  iv.  30. 


LECTURE  VI.  283 

he  that  cometh  to  me  shall  never  hunger ;  and  he  that 
believeth  on  me  shall  never  thirst."* 

In  the  former  testimony,  our  Lord  had  declared  that 
to  all  who  came  unto  him,  the  Son  of  man  would  give 
the  bread  of  Hfe.  Here  he  distinctly  states  the  glorious 
truth  upon  which  we  have  been  commenting,  "  I  am 
the  bread  of  life." 

We  need  not  largely  insist  upon  the  importance  of 
the  metaphor.  That  the  body  may  be  nourished,  it  is 
not  enough  that  the  bread  be  of  the  finest  wheat  flour, 
that  it  be  seen,  that  it  be  approved,  that  it  be  handled, — it 
must  be  eaten,  or  the  famished  wretch  will  die,  though 
surrounded  by  an  incalculable  abundance.  So  it  is  with 
"  the  bread  of  life  :"  you  may  admire  the  Saviour,  and 
love  to  hear  of  him  ;  you  might,  for  many  in  the  days 
of  our  Lord'vS  earthly  sojourn  assuredly  did  so,  you 
might  see,  and  even  "  handle  the  word  of  life  ;"f  and 
yet  have  neither  part  nor  lot  in  his  salvation.  That  he 
may  come  as  life  to  your  soul,  the  Lord  Jesus  Christ 
must  spiritually  be  fed  upon ;  he  must  be  clearly  and 
fully  received  in  all  his  offices,  and  closed  with,  and 
embraced  by,  a  true  and  living  faith.  It  is  then  only 
that  this  gracious  promise  is  fulfilled,  that  you  shall 
never  hunger,  and  never  thirst,  after  those  pleasures, 
profits,  follies  of  the  world,  which  are  the  worthless 
chaff,  and  yet  which  satisfy  the  worldly  heart  that  feeds 
upon  them.  To  tell  you  to  look  with  no  longing  eye 
upon  the  world,  is  utterly  vain,  until  not  merely  the  eye, 
but  the  heart,  has  been  fixed  upon,  and  satisfied  with, 
Christ  Jesus  :  to  direct  you  neither  to  hunger  nor  thirst 
for  those  miserable  husks,  and  those   stagnant  pools^ 

♦  John  vi.  35.  t  1  John  i.  1. 


284  LECTURE  VI. 

which  satisfy  the  worldling,  is  equally  vain,  until  you 
have  not  merely  tasted,  but  habitually  fed  upon  the 
bread  of  life,  and  the  waters  of  salvation,  which  are 
treasured  up  for  you  in  Christ  Jesus*  It  is  then  only 
that  the  fromise  is  fulfilled,  "  He  that  eometh  unto  me 
shall  never  hunger,  and  he  that  believeth  on  me  shall 
never  thirst."^  Perfectly  fulfilled  in  this  world  of  sin, 
it  will  never  be ;  there  are  in  the  heart,  and  in  the  mind, 
even  of  the  most  advanced  believer,  occasional  break- 
ings forth  of  his  vanquished  appetites,  and  his  subdued 
and  chastened  lusts ;  he  does  from  time  to  time,  hunger 
and  thirst  for  those  things  which  are  forbidden,  but  he 
does  not  gratify  the  appetite;  Satan  may  spread  his 
dainties  for  him,  but  he  knows  by  painful  experience, 
that  Hke  the  apples  of  Sodom,  though  beautiful  to  the 
eye,  they  will  turn  to  ashes  in  the  mouth ;  the  world 
may,  like  Jael  of  old,  bring  him  *' butter  in  a  lordly 
dish ;"  but  he  sees  the  nail  and  hammer  which  are  be- 
hind, and  he  will  neither  sleep  in  her  tent,  nor  eat  at 
her  table. 

In  proportion  as  his  soul  is  renewed  by  the  Spirit  of 
God,  these  earth-born  appetites  become  more  and  more 
rare  ;  but  be  assured,  there  is  no  real  remedy  for  them, 
but  by  daily,  hourly  feeding  on  him  who  is  the  bread  of 
life,  by  going  to  Jesus  for  the  satisfying  of  every  appe- 
tite, and  finding  that  refreshing  food,  that  strengthening 
nourishment  in  him,  which  nothing  but  a  continual 
living  upon  him  can  supply. 

My  brethren,  how  often,  how  solemnly,  how  urgently, 
with  how  many  entreaties  and  with  how  many  prayers 
we  have  pressed  this  great  gospel  truth  upon  your  at- 

*  John  vi.  35-. 


LECTURE  VI.  285 

tention,  God  only  knows.  With  what  effect,  that  God 
who  seeth  the  heart  can  alone  pronounce,  as  he  can 
alone  produce  it;  but  of  this  we  are  convinced,  that  if 
we  have  failed  in  the  endeavour,  "  then  is  our  preaching 
vain,  and  your  faith  is  vain  also  ;"*  "  ye  are  yet  in  your 
sins."f  For  no  religion  which  does  not  bring  you  to 
the  Lord  Jesus  Christ,  and  teach  you  to  find  all  your 
hope,  and  all  your  life,  temporal,  spiritual,  and  eternal, 
as  "  hid  with  Christ  in  God,''J  can  stand  in  that  day, 
when  the  wrath  of  God  shall  be  abroad  on  the  earth,  or 
can  save  a  soul  alive. 

When  our  divine  Master  had  spoken  the  words  upon 
which  we  have  been  connmenting,  he  looked  around 
him  with  the  mournful  feeling,  that  as  regarded  some 
at  least  of  his  hearers,  they  had  been  in  vain,  and  said 
at  once  plainly  and  unreservedly,  *'  ye  also  have  seen 
me,  and  believe  not.''§  Then  he  adds,  as  if  to  derive 
consolation  to  his  own  soul,  amidst  so  discouraging  an 
aspect,  "  All  that  the  Father  giveth  me  shall  come  to 
me."  Praised  be  God  for  this  immutable  and  blessed 
promise  !  There  were  seasons,  apparently  even  to  our 
Lord,  when  the  hardness,  and  coldness,  and  unbelief  of 
his  hearers  drove  back  his  heart,  if  we  may  so  say, 
from  the  stream  of  God's  love  which  was  then  flowing 
on,  like  some  richly  laden  river,  through  the  continent 
of  time,  and  upward  to  the  fountain  head  of  that  love, 
seated  in  eternity  before  lime  began.  Thither  did  his 
lieart  retire  for  that  consolation,  which  the  present  cir- 
cumstances of  his  ministerial  work  did  not  afford  him. 
There  he  dwelt  in  comfort  on  the  eternal  promise,  "  All 
that  the  Father  giveth  me,  shall  come  to  me  ;"||  all,  and 

*  1  Cor.  XV.  14.  t  1  Cor.  xv.  17.  t  Col.  iii.  3. 

$  John  vi.  36.  ||  Romans  v.  11.       * 


286  LECTURE  VI. 

every  one  of  them,  shall  feed  by  faith  upon  the  bread  of 
life ;  not  one  sheep  of  the  flock  shall  be  shut  out,  not  one 
lamb  of  the  fold  shall  perish. 

Surely,  if  our  divine  Master  could  draw  consolation 
from  this  high  source,  the  weakest  of  his  servants  may 
w^ell  be  permitted  to  do  the  same.  Yes,  brethren,  it  is  a 
blessed  spring  of  consolation  to  know,  that  however 
weak  and  infirm  the  instrument  who  scatters  it,  the 
bread  of  life  can  never  be  cast  forth  in  vain ;  that  from 
its  smallest  crumbs,  some  well-beloved  child  in  God's 
redeemed  family  shall  obtain  spiritual  nourishment  and 
life  ;  that,  sooner  or  later,  all  who  are  given  to  the  eter- 
nal Son  shall  be  fed,  all  shall  be  nourished,  all  shall  be 
matured  into  the  ''  stature  of  the  fulness  of  Christ  Jesus 
our  Lord."*  But  there  is  comfort  in  the  reflection,  not 
only  to  th^  ministers  of  God,  but  to  his  people.  Do  you 
never,  when  looking  around  you  upon  the  multitudes 
engaged  in  folly  and  in  sin,  feel  this  desponding  reflec- 
tion gaining  ground  upon  your  better  judgment,  how 
small  is  the  company  of  true  believers  !  how  few  are 
there  in  every  generation,  who  are  here  following,  how 
few  who  shall  hereafter  dwell,  with  the  eternal  Lamb  ! 
This  is  your  consolation,  whether  they  be  many  or  few, 
man  cannot  determine,  for  no  eye  but  the  eye  of  God 
can  see,  no  hand  but  his  can  register  them,  and  doubtless 
many  whom  we  number  not,  are  entered  there,  in  the 
volume  in  which  their  names  are  written,  even  in  the 
Lamb's  book  of  life  :  but  this  we  know,  that  all,  without 
a  single  exception,  without  one  backslider,  all  whom 
the  Father  hath  given  to  Christ,  ^'  shall  come  to  him." 
There  may  be  years  of  rebelKon,  forgetfulness,  and  sin, 

*  Ephesians  iv.  13. 


LECTURE  VI.  287 

<*  nevertheless   the   foundation   of    God   standeth   sure, 
having  this  seal,  The  Lord  knoweth  them  that  are  his."* 

While  you  derive  great  comfort  and  encouragement 
from  this  reflection,  let  it  suggest  to  you  great  forbear- 
ance, great  patience,  and  long-suffering  towards  even 
the  worst  of  men.  Do  you  behold  a  fellows-sinner  who 
has  run  the  lengths  of  riot,  profligacy,  and  profaneness, 
from  which,  by  God's  restraining  grace,  you  have  been 
withheld ;  deal  tenderly  with  that  man's  feelings,  cha- 
racter, soul.  How  know  you  not,  that  he  may  be 
among  the  number  of  those  whom  the  eternal  Father 
hath  given  to  the  eternal  Son,  and  who  shall,  therefore, 
one  day,  come  to  him.  Yes,  even  upon  earth,  that  out- 
cast sinner  may  so  far  outstrip  yourself  upon  the  heaven- 
ward road,  and  in  eternity  may  fill  a  place  so  near  the 
throne,  that  you  shall  be  immeasurably  far  below^  him. 

But  if  there  be  a  lesson  of  Christian  encouragement, 
and  love,  and  tender  compassion  here,  for  everj^  be- 
lieving heart,  is  there  no  instruction  in  the  words  which 
follow^,  for  the  sinner  himself?  There  is,  indeed,  a  lesson 
never  taug;ht  but  in  the  school  of  Christ,  and  one  which 
we  pray  God  to  carry  home  to  the  heart  of  every  indi- 
vidual, who  has  not  yet  made  his  peace  with  God,  and 
drawn  near  to,  and  actually  closed  with,  the  Redeemer 
of  the  world.  It  is  conveyed  in  this  blessed,  this  life- 
giving  sentence ;  "  Him  that  cometh  to  me,  I  will  in  no 
wise  cast  out."  While  the  believer  may  dwell  with  a 
holy  delight  and  satisfaction  upon  the  former  portion  of 
the  text,  let  the  unbeliever  fix  his  thoughts  and  his  atten- 
tion here.  Grace,  free,  unmerited  grace,  is  oflTered  to 
'  all,  and  to  every  child  of  Adam,  by  w^hom  these  words 

*  2  Timothy  ii.  19; 


288  LECTURE  VL 

are  heard.  We  say  to  every  individual  among  you, 
here  is  an  offer  of  salvation  to  which  no  exception  is 
made,  no  reserve  attached.  Are  you  willing  to  come 
to  the  Lord  Jesus  Christ,  to  accept  his  offers,  to  obey  his 
laws  ?  Wait  not  then  for  a  greater  degree  of  moral 
fitness,  or  even  for  a  stronger  feeling  of  desire  to  come ; 
delay  not  for  another,  God  only  knows  if  you  shall  ever 
have  another,  invitation,  but  come  unhesitatingly,  and 
come  at  once.  Do  you  reply,  I  am  too  sinful,  too  un- 
w^orthy,  too  polluted ;  be  assured,  that  your  individual 
case,  with  all  its  unworthiness,  its  pollutions,  its  sins, 
was  more  perfectly  known  to,  and  present  to,  the  eter- 
nal mind,  at  the  very  moment  when  the  Saviour  said, 
''  Him  that  cometh  unto  me  I  will  in  no  wise  cast  out," 
than  it  is  at  this  moment  known  to  yourself.  Observe 
only  the  particularity  of  the  promise ;  although  our  Lord 
began  the  sentence  by  saying,  "  All  that  the  Father 
giveth,"  he  changes  the  person  in  that  portion  of  it 
which  he  intended  especially  to  apply  to  the  sinner's 
heart,  and  says,  not  "  them  that  come,"  but,  "  him  that 
cometh ;"  that  no  man,  no  woman,  no  child,  might  feel 
excluded.  However  disposed,  therefore,  you  may  be  to 
dread,  lest  your  own  case  should  form  an  exception,  be 
assured  that  there  is  not  the  slightest  real  or  scriptural 
ground  for  it,  for  from  such  an  invitation  so  expressed, 
by  him  who  was  perfect  wisdom  and  truth,  as  well  as 
perfect  love,  there  is  not,  there  cannot  be,  throughout 
all  the  generations  of  Adam,  one  living  soul  necessarily 
excluded.  All  who  come,  and  each  w^ho  comes,  shall 
be  alike  received  and  alike  welcomed.  But  it  is  not 
only  to  the  unbeliever,  seeking  a  refuge  and  a  home, 
that  these  words  speak  such  powerful  consolation ;  there 
is  no  single  point  in  the  Christian's  journey,  from  his 


LECTURE  VI.  280 

first  approach  to  a  Saviour,  to  his  final  consummation 
in  that  Saviour's  glory,  to  which  they  have  not  minis- 
tered contentment  and  peace.  One  of  the  most  faithful 
followers  of  the  Saviour  with  whom  I  have  ever  been 
privileged  to  hold  communion  here  below,*  assured  me, 
after  years  of  close  and  devoted  fellowship  with  his 
Lord,  that  there  were  hours  upon  a  bed  of  sickness  in 
which  every  other  text  throughout  the  sacred  volume 
appeared  to  fail  him,  and  he  was  sustained  by  this  alone. 
Wonderful  pecuHarity  of  the  bread  of  life,  that  the  same 
portion  which  can  nourish  the  child  just  struggling  into 
spiritual  existence,  can  maintain  the  full-grown  man  and 
strengthen  the  soldier  of  the  cross,  in  the  fiercest  hours 
of  his  closing  conflict.  Are  there  any  among  you  who 
are  ever  tempted  in  the  days  of  sickness,  or  affliction, 
to  fear,  that  though  you  once  had  hope  in  Christ,  you 
possess  an  interest  in  him  no  longer  ?  In  the  words 
before  you,  you  also  may  find  peace :  they  tell  you, 
though  you  may  be  cast  down,  though  you  may  even 
for  a  season  appear  to  be  cast  oflT,  that  you  never  shall 
be  cast  out :  "  I  will  in  no  wise  cast  out."  Again,  do 
you  at  such  seasons  fear  that  you  have  never  had  a 
saving  interest  in  the  Lord  Jesus,  that  you  have  never 
yet  really  come  to  him  ?  It  is  often  vain  to  contradict 
such  an  assertion,  though  it  be  false.  Acknowledge, 
therefore,  that  it  is  the  fact,  that  you  have  never  yet 
closed  with  the  offers  of  salvation,  and  we  still  repeat 
the  invitation,  "  Come  to  him  now."  Apply  this  text  to 
your  heart,  as  if  for  the  first  time,  and  even  so  coming, 
his  word  is  still  the  same,  and  never  can  be  falsified ; 
**  Him  that  cometh  to  me,  I  will  in  no  w^ise  cast  out." 

*  The  late  Irul^  pious,  and  highly  intellectual  Rev.  John  Sargeant,  the 
biographer  of  Henry  Martyn. 

25 


290  LECTURE  VI. 

Time  would  fail  me,  were  I  to  attempt  to  dilate  upon 
all  the  powers  of  this  wonder-working  passage.  True 
it  is,  that  our  Lord  afterwards  subjoins,  "  No  man  can 
come  to  me,  except  the  Father  which  hath  sent  me 
draw  him,"*  because  it  is  not,  it  has  never  been,  it  can 
never  be,  "  of  him  that  willeth,  or  of  him  that  runneth, 
but  of  God  that  showeth  mercy,"f  that  all  the  praise 
and  all  the  glory  may  flow  back  to  that  eternal  fountain 
of  love  where  all  is  due.  But  this  closes  not  the  door, 
this  narrows  not  the  entrance.  We  dare  not  suppress 
these  words  of  our  Lord,  because  w^e  are  bound  to 
"  declare  unto  you  the  whole  counsel  of  God  ;"J  and 
it  might  be  said,  that  in  speaking  of  the  unfettered  free- 
ness  of  the  invitations  of  the  Saviour,  in  declaring  that 
all  are  invited,  that  all  might  come,  we  feared  to  ac- 
knowledge the  absolute  necessity  of  the  divine  drawing;. 
We  would  not  knowingly  suppress  one  Hne  of  gospel 
truth ;  for  however  difficult  or  contradictory  it  may 
appear  to  our  limited  comprehension  now,  we  are  sure 
that  every  w^ord  of  God  will  one  day  be  fully  verified* 
Receive,  therefore,  the  promise  of  the  text,  even  coupled 
with  this  which  some  men  denominate  a  restriction  ;  but 
before  you  term  it  so,  fairly  examine  the  passage,  and 
see  if  it  deserve  the  name.  Do  not  look  at  it  by  the 
dim  and  feeble  lamp  of  theological  controversy,  but  in 
the  warm  sunshine  of  gospel  truth,  and  of  personal  ex- 
perience. 

We  ask,  then,  of  every  individual  beneath  this  roof^ 
the  simple  question,  have  you  never  by  your  own  ex- 
perience, felt  the  meaning  of  our  Lord's  declaration^ 
"  No  man  can  come  to  me,  except  the  Father  which 

*  John  vL  44.  t  Romans  ix.  16.  t  Acts  xx.  27. 


LECTURE  VI.  291 

hath  sent  me  draw  him?"  Has  the  Father  never  drawn 
you  ?  We  might  almost  be  content  to  rest  the  answer 
upon  the  events  even  of  the  present  hour.  Have  you 
felt  no  desire,  no  passing  inclination,  since  you  have 
been  within  these  walls  to-day,  while  hearing  of  a 
Saviour's  love,  and  of  a  Saviour's  promises,  to  be  your- 
self a  participator  in  these  blessings?  Has  not  even 
this  transitory  feeling  passed  across  your  soul?  Could 
they  be  mine  without  an  effort,  how  gladly  should  I  be 
a  partaker.  If,  then,  nothing  more  than  this,  the  least, 
the  faintest  trace  of  all  that  I  am  describing,  has  been 
yours,  even  you  can  never  say,  I  could  not  come  to 
Christ,  for  the  Father  would  not  draw  me  thither.  No, 
be  assured  that  even  you,  on  the  last  great  day,  if  you 
reject  these  offers,  resist  this  drawing,  will,  with  every 
other  impenitent  unbeliever,  be  left  speechless  and  with- 
out excuse ;  for  I  shall  not  hesitate  here  to  record,  that 
the  more  I  search  God's  holy  word,  the  more  I  dwell 
upon  his  perfect  character ;  the  more  I  hold  communion 
with  him  whose  name  is  love,  the  more  entirely  am  I 
convinced,  that  there  is  no  soul  born  into  the  world  to 
whom  the  strivings  of  God's  Spirit  come  not;  that  there 
is  no  individual  upon  earth,  whom  the  Father  draws  not 
with  such  a  degree  of  sweetness  and  of  power,  that  he 
might  come  to  him,  who,  if  he  came  would  "  in  no  wise 
cast  him  out." 

My  brethren,  these  are  high,  and  holy,  and  heavenly 
mysteries;  mysteries  w^iich  I  cannot  explain,  because  I 
cannot  understand  or  fathom  them;  apparent  contradic- 
tions which  I  am  unable  to  reconcile  ;  difficulties  which 
I  cannot  comprehend,  and  which  while  on  earth,  I  am 
content  to  believe  to  be  inexplicable.     It  is  easy  to  form 


292  LECTURE  VI. 

a  system  that  should  cut  the  knot  which  it  is  impossible 
to  unravel;  to  say  at  once,  as  many  bold  men,  and 
many  good  nien  have  not  scrupled  to  say,  Christ  died 
for  none  but  the  elect,  God  drawls  none  but  the  elect, 
and  therefore,  none  but  the  elect  can  come  to  Jesus; 
it  is  easy,  by  taking  a  partial  view  of  divine  truth,  and 
then  drawing  our  own  deductions,  to  arrive  at  such 
tremendous  simplicity  as  this,  and  thus  to  hold  one 
complete  and  perfect  system.  But  this  I  cannot  do, 
for  I  declare,  as  in  the  presence  of  God  this  day,  that 
it  is  my  full  conviction,  that  there  is  no  human  system, 
whether  it  be  Calvinism,  or  Arminianism,  which  I  have 
ever  seen,  that  could  bear  to  be  placed  side  by  side 
with  the  heavenly  truth  of  God's  Almighty  word,  and 
long  run  parallel  with  it.  Perplex  not  yourselves,  there- 
fore, with  man's  inventions,  but  draw  your  wisdom, 
your  hope,  your  guidance,  at  once  from  Christ,  your 
living  Head.  There  is  enough,  without  the  incum- 
bering aid  of  human  systems,  in  his  divine  word,  for 
time  and  for  eternity.  All  has  one  object  and  one  end ; 
all  points  to  Christ  the  Saviour  of  the  world,  and 
through  him,  by  the  eternal  Spirit,  to  the  Father.  All 
clearly  and  unanswerably  demonstrates  this,  that  while 
the  salvation  of  the  sinner  must  originate  in,  be  carried 
on,  and  perfected  through  the  sovereign  and  undeserved 
love  of  God  in  Christ  Jesus  our  Lord,  the  condemnation 
of  the  sinner  shall  be  all  his  own,  wrought  out  by  his 
own  corruptions,  and  perfected  and  sealed  by  his  own 
obstinacy  and  perverseness. 

The  effect  of  the  discourse  of  our  Lord,  which  we 
have  this  day  been  considering,  is  thus  recorded  by  the 
evangelist :  "  Many  of  his  disciples,  when  they  heard 


LECTURE  VI.  293 

this,  said,  This  is  an  hard  saying,  who  can  hear  it?"* 
And  ''  from  that  time  many  of  his  disciples  went  back, 
fend  walked  no  more  with  him."  Strange,  indeed,  if 
we  knew  not,  alas !  too  well,  the  insufferable  pride  of 
the  human  heart,  that  such  should  be  the  effect  of  truth, 
even  when  spoken  by  the  God  of  truth  himself.  Watch 
carefully  over  your  own  hearts,  my  brethren,  that  it 
produce  no  such  baneful  fruits  in  you.  You  may  avoid 
the  hearing  of  painful  or  of  humbling  truths,  you  may 
reject  the  reception  of  them,  but  their  truth  you  cannot 
shake,  their  strength  you  are  unable  to  invalidate ;  and, 
though  you  may  close  your  ears  or  your  hearts  to  them, 
throughout  a  long  life  here  on  earth,  remember,  there 
is  an  eternity  awaiting  you,  to  be  employed  in  rejoicing 
in  the  happiness  which  these  truths  shall  bring,  or  in 
for  ever  cursing  the  hour  when  you  heard,  but  heeded 
them  not. 

"  Then  said  Jesus  unto  the  twelve,  Will  ye  also  go 
away?  Then  Simon  Peter  answered  him,  Lord,  to 
whom  shall  we  go  ?  Thou  hast  the  words  of  eternal 
life.^t 

May  this  be  the  feeling  and  the  decision  to  which,  by 
the  Spirit  of  God,  all  hearts  here  present  may  this  day 
be  brought.  May  no  individual,  who  has  attended  upon 
these  means  of  grace,  during  the  present  season,  refuse 
to  echo  back  from  his  heart  those  affecting  words, 
"  Lord,  to  whom"  else  "  shall  I  go?"|  The  world  can- 
not save  me;  even  God  himself  will  not  receive  me, 
unless  I  first  go  unto  thee,  O  Lord,  the  great  propitia- 
tion, the  heavenly  Intercessor,  the  alone  Saviour  of  my 

*  John  vi.  60.  t  John  vl  67.  t  John  vi.  68. 

25* 


294 


LECTURE  VL 


souL  "  Thou  hast  the  words  of  eternal  life ;"  O  speak, 
then,  with  such  divine  power  and  energy  to  my  dying 
soul,  that  I  may,  by  faith,  "eat  the  flesh  of  the  Son  of 
man,  and  drink  his  blood,"*  and  have  eternal  life ;  and 
be  raised  up  at  the  last  day.  And  may  God  of  his  infi- 
nite mercy  hear,  and  answer,  and  fulfil  the  petition  for 
you,  for  me,  and  for  all,  for  his  dear  Son's  sake,  Jesus 
Christ. 

*  John  vi.  53, 


THE  HISTORY 


OF 


OUR    LORD    AND    SAVIOUR 
JESUS    CHRIST. 


SECTION  IV. 

FROM  THE  THIRB  TO  THE  FOURTH  PASSOVER  IN  OUR 
LORD'S  MINISTRY. 


297 


LECTURE    L 


Matthew  xv.  28. 


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

The  present  section  of  the  life  in  which  we  are  en- 
gaged, commences  with  the  beginning  of  the  third  year 
of  the  ministry  of  our  Lord  and  Saviour  Jesus  Christ. 
Two  of  these  important  periods  have  been  already  con- 
sidered from  this  place  :  the  last  and  most  interesting  is 
yet  before  us.  Never  did  we  apply  ourselves  to  the  task 
with  deeper  feelings  of  our  inability  to  do  it  justice, 
than  at  the  present  moment ;  never  with  a  stronger  con- 
viction of  entire  reliance  upon  the  strength,  and  teaching, 
and  guidance  of  that  blessed  Being  of  whom  we  are  to 
speak  ;  and  we  may  add,  never  with  a  more  humiHating 
sense  of  our  great  need  of  your  forbearance  and  your 
prayers. 

Brethren,  pray  for  us,  that  what  is  spoken  in  our  in- 
firmity may  be  made  perfect  in  his  strength,  who  de- 
lights to  glorify  himself  by  the  weakness  of  means,  the 
feebleness  of  instruments,  the  inadequacy  of  all  secon- 
dary causes,  that  the  Lord  alone  may  be  exalted,  and 
that  the  excellency  of  the  power  may  be  of  God,  and 
not  of  man. 

The  first  incident  in  the  third  year  of  our  Lord's 


298  LECTURE  I. 

ministry,  is  recorded  both  by  St.  Matthew  and  St.  Mark, 
in  the  fifteenth  chapter  of  the  former,  and  the  seventh  of 
the  latter,  in  the  details  of  the  conversation  betv^een  our 
divine  Master  and  the  Pharisees,  upon  the  subject  of 
eating  "  bread  with  defiled  (i.  e.  to  say,  with  unwashen) 
hands,"  and  "  the  washing  of  cups  and  pots,  brazen 
vessels  and  of  tables  ;"  in  short,  upon  all  those  ceremo- 
nial observances  which  the  Pharisees,  rejecting  the  com- 
mandment of  God,  had  invented  for  the  purpose  of 
establishing  a  religion  of  externals,  in  the  place  of  that 
which  purifies  and  regulates  the  heart.  This  creed  of 
the  Pharisees  has  been,  in  every  age,  the  religion  of 
nature,  and  is  not  unknown  even  in  countries  where  the 
pure  light  of  Christianity  shines  the  most  resplendently.  ^ 
As  long  as  it  is  easier  to  occupy  ourselves  in  external 
observances  than  to  improve  in  hoHness ;  to  perform  a 
ceremony,  than  to  fulfil  a  duty,  or  to  correct  an  evil 
habit  or  temper ;  so  long  will  men  in  all  ages,  and  under 
all  dispensations,  be  liable  to  fall  victims  to  the  tempta- 
tion of  preferring  the  outward  signs  of  religion  to  its 
inward  and  spiritual  grace ;  so  long  even  among  Chris- 
tians, will  ordinances  be  attended,  and  ceremonies  valued 
for  their  own  sakes,  rather  than,  as  they  ought  to  be,  for 
their  effects  in  the  promotion  of  true  and  vital  godliness 
in  the  life  and  conversation. 

We  might  almost  imagine  that  the  incident  which 
occurred  next  in  order  of  time  to  the  conversation  we 
have  referred  to,  had  been  selected  by  the  evangeHsts, 
and  placed  in  juxtaposition  with  it  for  the  purpose  of 
marking  by  its  contrast,  the  high  estimation  in  which  a 
single  spark  of  divine  grace  is  held  by  that  God,  who 
forms  his  estimate  of  every  action,  by  the  state  of  the 
heart  from  which  it  springs,  and  who  while  he  despises 
the  most  elaborate  ceremonies  of  man's  invention,  delights 


r 


LECTURE  I.  299 


in  the  smallest  seed  of  spiritual  life,  which  is  sown  by  him- 
self. 

''  Jesus  went  thence,  and  departed  into  the  coasts,"  or 
rather  into  the  confines,  **  of  Tyre  and  Sidon,"  and 
*' entered  into  a  house,  and  would  have  no  man  know  it, 
but  he  could  not  be  hid  ;  for  behold,  a  woman  of  Canaan, 
whose  young  daughter  had  an  unclean  spirit,  heard  of 
him,  and  came  out  of  the  same  coasts,  and  cried  unto 
him,  saying.  Have  mercy  on  me,  O  Lord,  thou  son  of 
David,  my  daughter  is  grievously  vexed  with  a  devil."* 
She  is  called  by  St.  Mark  a  Syrophoenician,  the  more 
usual  name  of  part  of  anciept  Canaan  ;  and  a  Greek,  the 
general  expression  for  a  Gentile. 

The  reason  for  which  our  blessed  Lord  desired  espe- 
cially at  this  season  to  retire  from  the  observation  of  men, 
and  would  have  none  made  acquainted  with  the  place  of 
his  retreat  is  not  revealed  to  us.  Perhaps  the  only  cause 
for  which  any  reference  at  all  is  made  to  the  fact  of  his 
concealment  may  be  simply  to  show  the  strength  of  ma- 
ternal tenderness,  as  manifested  in  ihe  remarkable  person 
to  whom  the  incident  refers.  She  had  at  home  a  daughter^ 
who  was  the  subject  of  demoniacal  possession ;  and 
secret  as  our  Lord's  retirement  might  have  been,  and 
hidden  as  it  was  from  the  eyes  of  others,  it  could  not 
escape  the  anxious  searchings  of  a  mother's  love,  per- 
haps the  most  powerful  feeling  by  which  the  human 
heart  is  ever  influenced. 

This  at  once  engages  us  on  behalf  of  the  applicant; 
we  know  that  she  is  a  parent  and  in  sorrow;  we  are  not 
ignorant  of  the  merciful  Being  with  whom  she  had  to  do  ; 
and  we  feel  an  interest  in  the  result  of  her  petition.  But 
then  there  is  a  feature  in  her  history,  of  which  we  have 

*  Mark  vii.  24, 


300  LECTURE  I. 

not  yet  thought,  and  which  has  pertained  to  none  other 
that  we  have  yet  considered.  She  was  a  Gentile,  all 
other  applicants  had  been  Jews ;  she  was  of  the  accursed 
race  of  Canaan,  w^hose  Hves  had  been  given  to  the 
sword  of  the  Israelites  by  the  express  command  of  God 
himself.  She  had,  therefore,  no  title  to  the  covenanted 
mercies  of  God,  which  had  been  signed  and  sealed  only 
for  them  "to  w^hom  pertained  the  adoption,  and  the 
glory,  and  the  covenants,"*  even  to  the  believing  chil- 
dren of  the  faithful  Abraham.  This  consideration  throws 
some  doubt  upon  the  success  of  her  mission,  and  increases 
our  anxiety  to  see  the  end.  She  addresses  the  Saviour 
so  confidently  and  so  appropriately,  that  we  feel  at  once 
this  can  be  no  common  case.  "  She  cried  unto  him,  say- 
ing, have  mercy  on  me,  O  Lord  thou  Son  of  David."f 
Whence,  as  a  Gentile,  had  she  learnt,  thus  rightly,  to 
know  the  genealogy  of  the  Messiah  ?  and  who  had  taught 
her  to  apply  it  to  this  obscure  Stranger,  who  was  now 
concealing  himself  in  the  most  remote  corner  of  Canaan, 
and  to  whom,  so  many  far  better  read  in  scripture  than 
herself,  had  denied  the  title  ?  How  easy  to  make  the  in- 
quiry, how  impossible  to  answer  it !  Perhaps  like  Cor- 
nelius and  Lydia,  her  heart  had  been  opened,  by  God, 
to  receive  the  knowledge  of  himself;  perhaps,  sur- 
rounded by  the  debasing  errors  of  a  most  foul  and  pol- 
luting idolatry,  she  alone  had  faithful  been  among  the 
faithless,  and  in  many  a  silent  hour,  had  dwelt  upon  the 
sacred  page  of  Revelation,  and  meditated  upon  David's 
root  and  David's  branch,  until,  like  Simeon,  she  had 
been  taught  of  God,  to  wait  in  prayer  and  hope,  for  the 
consolation  of  Israel.  There  is  nothing  improbable  in 
the  conjecture ;  so  far  from  it,  that  if  it  be  not  true,  w^e 

*  Romans  ix.  4.  t  Matthew  xv.  22, 


LECTURE  t  301 

know  not  whence  she  could  have  derived  a  knowledge 
so  correctly  scriptural,  or  how  she  could,  thus  rightly, 
have  addressed  the  Saviour  of  the  world* 

We  turn  fronn  the  suppHant  to  the  merciful  Being  to 
whom  she  spake,  and  how  great  is  our  surprise  when 
we  are  told,  "  but  he  answered  her  not  a  word."  How 
unlike  the  accustomed  kindness  of  our  Lord  !  We  have 
seen  him  eating  and  drinking  wirh  publicans  and  sinners, 
and  replying  to  their  inquiries.  We  have  seen  him  seated 
by  the  side  of  the  well^  ia  deeply  instructive  converse 
with  a  Samaritan  harlot*  None  so  low,  none  so  ignorant, 
none  so  guilty ;  but  he  had  words,  and  words  of  kind- 
ness and  instruction  for  them  all  But  here  he  was  silent: 
nay,  even  his  own  disciples,  who  were  not  wont  to  feel 
more  tenderly,  or  more  readily  than  their  Master,  on  this 
occasion  appear  almost  as  if  they  had  exchanged  natures 
with  him.  They  cannot  hear  that  mother's  voice,  un- 
moved ;  and  while  Jesus  is  deaf  to  her  entreaties,  they 
take  up  her  cause  and  intercede  with  him,  "  Send  her 
away,  for  she  crieth  after  us  ;"  yield  to  her  requests,  heal 
her  daughter,  fot  it  is  wretched  thus  to  listen  to  her  re- 
iterated supplications.  This  indeed  induces  the  Saviour, 
for  the  first  time,  to  break  silence,  but  it  is  in  words  more 
painful  to  the  mourner  than  the  most  obdurate  silence  could 
have  been.  "  He  answered  and  said,  I  am  not  sent,  but 
unto  the  lost  sheep  of  the  house  of  Israel ;"  a  refusal,  ap- 
parently the  sternest,  and  the  harshest  that  ever  passed 
the  Saviour's  lips.  Now  mark  its  effects  upon  the  apph- 
cant.  Does  it  drive  her  from  him  ?  Does  it  send  her 
away  in  despair?  No,  it  brings  her  imrrediately  to  his 
feet.  "Then  came  she  and  worshipped  him,  saying, 
Lord,  help  me/'  Blessed  proof  that  the  heart  is  right 
with  God,  when  every  mark  of  his  chastening,  every  in- 

26 


302  LECTURE  I. 

fliction  of  his  love,  only  draws  us  the  more  closely  to 
himself.  "  As  for  the  ungodly,  it  is  not  so  with  them ; 
but  they  are  like  the  chaff  which  the  wind  scattereth 
away  from  the  face  of  the  earth."*  Every  breath  of 
God's  chastening  being  to  them  as  the  blast  of  his  dis- 
pleasure, and  driving  them  but  the  farther  from  the  pre- 
sence of  his  glory. 

O  that  the  language  of  our  hearts  may  be,  in  the 
words  of  one  of  God's  people  of  old,  "  When  the  flail 
of  affliction  is  upon  me,  let  me  not  be  as  the  chaff  which 
flies  in  thy  face,  but  as  the  grain  which  lies  at  thy  feet*'^ 
That  it  was  so  with  the  Canaanitish  woman,  is  evident 
from  the  story;  she  who  had  followed,  at  a  distance, 
during  our  Lord's  forbidding  silence,  only  drew  the 
nearer  in  consequence  of  his  more  forbidding  reply. 
"  Lord,  help  me,"  contains  the  whole  of  her  desires ; 
she  was  wilHng  to  leave  both  the  measure  and  the 
manner  of  the  help,  to  him  of  whom  she  asked  it. 
She  has  told  him  of  her  case,  and  she  believes  that  he 
is  too  good,  too  skilful  a  Physician  to  need  a  syllable 
beyond  the  one  short  sentence,  by  which  she  places  it 
unhesitatingly  in  his  hands,  to  deal  with  it  as  seemeth 
him  best. 

It  is  a  blessed  thing,  brethren,  when  in  an  hour  of 
anxiety,  we  are  content  thus  to  place  a  blank  in  the 
hands  of  God,  with  sufficient  confidence  in  his  wisdom, 
and  in  his  love,  to  feel  assured  that  he  will  fill  it  wisely 
and  tenderly;  to  cry  from  the  dictate  of  a  simple  faith, 
"Lord,  help  me,*'  and  to  be  content,  although  that  help 
come  in  far  different  guise,  from  what  we  looked  for. 
But  the  trial  of  this  poor  suppliant  was  not  yet  over* 
Jesus  knew  that  he  had  to  deal  with  a  disciple,  whose 

*  Psalm  i.  5. 


LECTURE  I.  303 

faith  was  of  the  highest  order,  and,  therefore,  he  hesi- 
tates not  to  put  it  to  the  severest  test.  Throughout  all 
Scripture,  we  read  of  but  one  who  was  dignified  with 
the  title  of  the  Father  of  the  faithful ;  and  throughout 
all  Scripture,  we  never  read  of  a  second,  who  was 
commanded  to  sacrifice  an  only  son.  "Jesus  answer- 
ed and  said,  It  is  not  meet  to  take  the  children's  bread, 
and  to  cast  it  to  dogs.  And  she  said,  Truth,  Lord,  yet 
the  dogs  eat  of  the  crumbs  which  fall  from  their  mas- 
ter's table."* 

How  invincible  a  faith,  what  wonderful  perseverance, 
what  deep  humility.  The  Saviour  could  not  cast  her 
lower  than  she  was  well  content  to  cast  herself  No 
term  of  reproach  that  he  could  apply  to  her,  which  she 
was  not  most  willing  to  accept,  and  from  which  she 
could  not  gather  arguments  for  his  mercy.  Even  the 
very  depth  of  her  degradation,  only  forms  a  stronger 
plea  for  the  extension  of  his  love.  If  a  dog,  then  still 
one  of  the  household ;  wdth  no  title  indeed  to  the  chil- 
dren's bread,  but  with  a  stronger  claim  upon  the  crumbs 
than  one  more  distant,  though  less  degraded. 

Does  any  one  among  you  feel  himself  to  be^  at  this 
moment,  so  far  from  God,  that  the  rays  of  divine  mercy 
have  not  yet  travelled  down  through  so  great  a  distance; 
an  alien,  an  outcast,  a  sinner,  yea,  the  very  chief  of  sin- 
ners; and  shall  this  conviction  stop  your  cry  for  mercy, 
and  render  you  incompetent  to  pray  ?  No,  take  encou- 
ragement from  this  Gentile  woman;  make  the  very  depth 
of  your  degradation  a  plea  with  God  for  the  outpouring 
of  his  mercy.  He  has  bread  for  children,  but  are  there 
no  crumbs  for  dogs  ?  Yes,  be  assured,  that  if  under  the 
old  dispensation,  confessedly  one  of  severity,  there  was 

*  Matthew  XV.  26,  27. 


304  I.ECTURE  I. 

still,  after  the  family  and  the  household  had  been  fed, 
bread  enough  and  to  spare,  even  for  the  dogs  of  the 
flock;  under  the  gracious  dispensation  beneath  which 
we  live,  far  more  than  this  may  reasonably  be  expected; 
not  only  that  the  dogs  shall  be  fed,  but  that  none  are  so 
unclean,  none  so  separate  from  God,  but  that,  if  they  seek 
it,  they  shall  receive  cleansing,  and  food,  and  raiment, 
and  reconciliation,  and  adoption.  Only  ask  in  faith, 
nothing  wavering,  and  you  shall  have  more  than  crumbs, 
you  shall  feed  fully  upon  him  who  declared,  '^  I  am  the 
bread  of  life,  and  of  whom  if  a  man  eat,  he  shall  live 
for  ever. 

"  Then  Jesus  answered  and  said  unto  her,  O  woman, 
great  is  thy  faith,  be  it  unto  thee  even  as  thou  wilt.  And 
her  daughter  was  made  whole  from  that  very  hour."* 
Here  we  behold  the  Saviour  once  more  in  his  own  true 
and  blessed  character :  painful  as  his  reserve  and  un- 
kindness  must  have  been  to  this  poor  woman,  we  can 
readily  believe,  that  they  were  more  painful  to  himself. 
Perfectly  as  he  knew  that  her  faith,  though  it  were  *' tried 
with  fire,"  would  be  found  unto  praise,  and  honour,  and 
glory,  we  cannot  doubt,  ahhough  no  such  symptom  is  to 
be  seen  in  the  narrative,  that  he  who  thus  for  a  short  time 
placed  her  in  the  furnace,  deeply  sympathized  with  the 
sufferer.  As  the  heart  of  the  surgeon  cannot  but  feel, 
although  his  hand  will  not  tremble  while  he  is  probing 
the  deepest  and  severest  wound. 

Had  we  been  present  at  the  close  of  this  instructive 
scene,  our  language  of  commendation  would  perhaps 
have  differed  widely  from  our  Lord's  ;  we  should  have 
said,  O  woman,  great  is  thy  humility,  great  is  thy 
patience  under  rebukes  and  disappointments,  great   is 

*  Matthew  xv.  28. 


LECTURE  I.  305 

ihy  perseverance  in  prayer :  he  contented  himself  with 
the  commendation  of  a  single  grace,  and  that,  not  the 
most  obvious,  when  he  said, "  Great  is  thy  faith."  While 
men  only  see  the  fruit  and  the  branches,  Christ  sees  and 
applauds  the  root  from  which  they  spring.  It  is  faith 
alone  which  can  put  the  crown  upon  the  head  of  the 
Redeemer,  and  therefore,  of  all  the  graces  which  can 
occupy  the  heart,  faith  is  pre-eminently  that  which  "  the 
King  dehghteth  to  honour." 

It  is  profitable  to  dwell  upon  these  instances  of  the 
Saviour's  dealings  with  his  people,  while  on  earth, 
because  they  form-,  as  it  were,  epitomes  of  his  trans- 
actions with  them,  even  now  while  in  the  kingdom  of 
his  glory.  Let  us,  then,  for  the  purpose  of  strengthen- 
ing our  faith,  and  increasing  our  love  to  Jesus,  take  as 
close  a  parallel  as  possible  to  the  incident  before  us.  I 
address,  it  may  be,  at  this  moment,  some  Christian 
parent  whose  heart  for  years  has  bled  over  the  way- 
ward, the  ungodly,  conduct  of  a  beloved  child.  You 
have  made  that  child  the  subject  of  many  an  earnest 
and  secret  prayer,  and  yet  no  answer  of  peace  has 
descended  upon  your  soul.  God  has  been  silent:  the 
Lord  Jesus  Christ  has  been  silent ;  the  Comforter  has 
been  silent.  Like  the  disciples  of  old.  Christian  friends 
and  ministers  have  interceded  for  you,  "  Lord,  send  her 
away,"  answered  and  contented.  Still  the  answer 
comes  not;  or,  if  it  come,  it  seems  in  anger,  rather 
than  in  mercy,  and  the  increasingly  devious  course  of 
the  child,  for  whom  you  pray,  is  to  you  a  more  severe 
and  agonizing  reply,  than  the  harshest  answer  to  the 
Canaanite.  And  now  you  are  tempted  to  despond; 
you  cannot  believe  that  there  is  mercy  yet  in  store  for 
you.   How  often  does  the  Christian  parent  need  a  lesson 

26* 


306  LECTURE  I. 

from  this  Gentile  mother !  All  this  is  but  the  trial  of 
your  faith :  because  your  Lord  sees  that  it  is  strong, 
and  loves  to  exercise  it;  or  because  he  knows  that  it  is 
weak,  and  desires  to  strengthen  it;  but  be  assured, 
whatever  be  the  motive  from  which  he  has  thus  trou- 
bled you,  it  cannot  be  to  make  you  cease  from  de- 
siring that  which  is  so  evidently  for  God's  glory,  but 
to  make  you  pursue  it  with  greater  faith,  with  more 
unabated  energy,  with  more  unwearied  prayer.  In 
the  end,  you  shall  reap,  if  you  faint  not ;  for  we  can 
scarcely  imagine  that  ever  God  refuses  a  crying  child 
who  makes  the  honour  of  his  heavenly  Father  the  limit 
of  his  prayer,  and  desires  to  ask  according  to  the  will 
of  God.  But  then,  brethren,  in  this,  and  in  all  other 
Christian  trials,  you  need,  what  Christ  declared  that 
the  Syrophoenician  possessed,  a  ^^  great  faith."  Little 
faith,  we  grant,  will  save  you,  if  it  be  but  genuine; 
but  little  faith  will  never  enable  you  to  bear  up  under 
great  trials,  under  severe  and  accumulated  disappoint- 
ments, and  against  even  the  Lord  himself,  when  he 
contendeth  with  you.  It  was  this  which  so  peculiarly 
set  the  stamp  of  value  upon  the  faith  of  the  Canaanitish 
woman;  it  was  th!s  which  distinguished  the  prophet 
of  old  above  his  brethren,  and  enabled  him  to  say, 
"  Although  the  fig  tree  shall  not  blossom,  neither  shall 
fruit  be  in  the  vines ;  the  labour  of  the  oUve  shall  fail, 
and  the  fields  shall  yield  no  meat;  the  flock  shall  be 
cut  off  from  the  fold,  and  there  shall  be  no  herd  in  the 
stalls,  yet  I  will  rejoice  in  the  Lord,  I  will  joy  in  the 
God  of  my  salvation."  No  faith  but  a  great  faith, 
could  have  prompted  this;  as  none  other  could  have 
taught  the  patriarch  Job  to  exclaim,  "  Though  he  slay 
me,  yet  will   I   trust   him,"      Be   content,  then,  with 


LECTURE  I.  307 

nothing  less  than  "  great  faith,"  the  only  stock  upon 
which  great  humility  and  great  endurance,  great  holi- 
ness and  great  love,  will  ever  grow. 

The  miracle  which  we  have  been  considering  was 
followed  by  others,  so  numerous  and  so  astonishing, 
that  we  are  told  "  the  multitude  wondered  when  they 
say  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."*  Then  Jesus  called  his  disciples 
unto  him,  and  said,  "  I  have  compassion  on  the  multi- 
tude, because  they  continue  with  me  now  three  days, 
and  have  nothing  to  eat," — not  intending  to  imply 
that  they  had  fasted  during  three  days;  but  that  now, 
on  the  third  day,  their  provisions  were  exhausted.  <*  I 
will  not  send  them  away  fasting,"  continues  our  Lord, 
"  lest  they  faint  in  the  way.  And  his  disciples  say 
unto  him.  Whence  should  we  have  so  much  bread  in 
the  wilderness  as  to  fill  so  great  a  multitude  ^'f  But 
what  was  impossible  to  the  servant,  presented  no  difl^i- 
culty  to  the  Master.  "Jesus  saith  unto  them.  How 
many  loaves  have  ye?  And  they  said.  Seven,  and  a  few 
Httle  fishes.  And  he  commanded  the  multitude  to  sit 
down  on  the  ground.  And  he  took  the  seven  loaves 
and  the  fishes,  and  gave  thanks,  and  brake  them,  and 
gave  to  his  disciples,  and  the  disciples  to  the  multitude. 
^And  they  did  all  eat,  and  were  filled ;  and  they  took  up 
of  the  broken  meat  that  was  left,  seven  baskets  full 
And  they  that  did  eat  were  four  thousand  men,  beside 
women  and  children," 

Brethren,  we  rejoice  that  needing  as  we  do  at  the 
present  moment  every  encouragement,  so  stupendous 
an  instance  of  our  Redeemer's  power  and  love,  should 

*  Matthew  xv.  31.  t  Matthew  xv.  32,  33. 


308  LECTURE  I. 

occur  thus  at  the  commencement  of  our  present  labours. 
We  desire  to  see  in  it  an  omen  for  good,  upon  the 
course  of  spiritual  instruction  on  which  we  have  this 
day  entered.  We  would  pray  for  you  and  for  our- 
selves, for  the  same  faith  here  manifested  by  the  multi- 
tude and  by  the  disciples — for  you,  that  you  may,  like 
those  of  whom  we  have  just  read,  come  as  the  followers 
of  Jesus;  that  you  may  come  in  the  spirit  of  depen- 
dence and  prayer;  expecting  a  spiritual  feast,  but  not 
from  man ;  that  you  may  sit  down  hke  the  multitude, 
without  questioning  the  power  of  him  who  is  to  provide 
the  food,  and  in  the  fullest,  firmest  belief,  that  it  shall  be 
provided,  and  that  an  unseen  hand  shall  convey  it  into 
your  souls :  and  for  ourselves,  that  we  may  "  take 
courage,"  though  the  numbers  to  be  fed  be  large  and 
the  provision  scanty,  though  we  shall  be  often  tempted 
despondingly  to  ask,  whence  shall  we  find  "  so  much 
bread  as  to  fill  so  great  a  multitude  ?"  Though  we 
have  no  stores  of  our  own  from  which  to  furnish  forth 
a  table  in  the  wilderness,  yet  that  our  Lord  will  suffer 
none  who  hunger  and  thirst  after  righteousness  to  *' faint 
by  the  way,"  through  our  inability  to  feed  them.  No, 
we  are  constrained  to  believe  tha-  he  who  in  breaking 
the  seven  loaves  so  multiplied  them  in  the  hands  of  the 
disciples  that  they  became  sustenance  for  four  thou- 
sand people,  will  still  be  present  to  stand  between  oui; 
poverty  and  your  necessity;  and  as  that  merciful  Being 
alone  can  bless  the  meal,  so  will  he  himself  provide  the 
bread;  and  while  he  gives  it  into  our  hands  to  distribute 
to  you,  will,  of  his  abundant  mercy  take  care  that  every 
one  who  hungers  shall  be  fed,  and  that  all  who  are  fed 
shall  be  filled. 


309 


LECTURE    11. 


John  vii.  37. 


"  In  the  last  r'ay,  that  great  day  of  the  feast,  Jesus  stood  and  cried, 
saying,  If  any  man  thirst,  let  him  come  unto  me  and  drink." 

After  the  miraculous  feeding  of  the  four  thousand 
persons  with  the  seven  loaves,  our  Lord  entered  into  a 
ship  and  went  into  the  parts  of  Dalmanutha ;  thence, 
having  made  a  circuit  through  the  villages  of  Caesarea 
PhiHppi,  and  sojourned  some  time  in  Galilee,  he  re- 
turned to  Capernaum.  During  this  journey  the  re- 
markable conversation  with  St.  Peter  occurred,  when 
that  apostle,  instructed  by  no  human  teacher,  pro- 
nounced our  Lord  to  be,  not  merely  "  the  Christ,"  but 
"  the  Son  of  the  living  God  ;"*  and  for  this  confession 
of  the  divinity  of  the  Saviour,  received  the  peculiar 
blessing  of  his  Master.  Six  days  after,  our  Lord 
vouchsafed  that  astonishing  manifestation  of  himself 
upon  Mount  Tabor,  which  has  usually  been  termed 
his  transfiguration;  when,  with  Moses  and  Elijah,  he 
appeared  before  the  astonished  eyes  of  Peter,  James, 
and  John,  in  that  glorified  body,  in  which  he  shall, 

*  Matthew  xvi.  16. 


310  LECTURE  11. 

probably,  one  day,  manifest  himself  to  assembled 
worlds. 

Having  upon  a  former  occasion*  spoken  fully  upon 
these  instructive  incidents,  we  shall  pass  on  to  the  next 
event  in  the  Ufe  of  our  divine  Saviour.  We  find,  then, 
that  after  having  commissioned  the  seventy  disciples, 
and  "  sent  them  two  and  two  before  his  face  into  every 
city  and  place  whither  he  himself  w^ould  come,"  he  is 
again  about  to  go  up  to  Jerusalem,  to  attend  the  feast  of 
Tabernacles.f 

The  origin  of  this  feast  is  to  be  found  in  the  24th 
chapter  of  Leviticus,  where  we  read,  "  In  the  fifteenth 
day  of  the  seventh  month,"  "  ye  shall  keep  a  feast  unto 
the  Lord  seven  days.  And  ye  shall  take  you,  on  the 
first  day,  the  boughs  of  goodly  trees,  branches  of  palm 
trees,  and  tha  boughs  of  thick  trees,  and  willows  of  the 
brook,  and  ye  shall  rejoice  before  the  Lord  your  God, 
seven  days,"  "  It  shall  be  a  statute  for  ever  in  your 
generations."  "  Ye  shall  dwell  in  booths  seven  days ; 
all  that  are  Israelites  born  shall  dwell  in  booths."  And, 
then  is  added,  the  remarkable  reason  for  this  most  ap- 
propriate festival,  "  That  your  generations  may  know 
that  I  made  the  children  of  Israel  to  dwell  in  booths, 
when  I  brought  them  out  of  the  land  of  Egypt."J 

This  festival  was  most  scrupulously  observed  by  alt 
the  pious  Jews ;  and  although,  when  they  had  built 
themselves  cities,  and  dwelt  therein,  the.  observance 
must  have  been  attended  with  considerable  trouble  and 
inconvenience,  we  are  told  by  the  Jewish  writers,§  that 
it  was  by  no  means  discontinued,  but  that  arbours  were 
made  on  the  flat  roofs  of  their  houses,  and  in  their  court- 

*  In  the  4th  Lecture  on  "  The  History  of  St.  Peter."  t  John  vii.  2. 

t  Leviticus  xxiii.  43.  $  See  also  Nehemiah  viii.  14-18, 


LECTURE  II.  311 

yards,  and  in  the  streets  ;  and  that  duruig  the  seven  days 
of  the  continuance  of  this  festival,  the  Jews  left  their 
houses  empty,  and  removed  their  furniture  into  these 
tabernacles,  and  dwelt  in  them  entirely. 

To  this  feast,  the  brethren  of  our  Lord,  according  to 
the  flesh,  but  who  were  evidently  not  converted  by  the 
Spirit, — for  "neither  did  his  brethren  believe  in  him," — 
now  urged  him  to  repair.  For  the  present,  he  declined 
following  their  advice ;  but  after  they  had  departed, 
"  then  w^ent  he  also  up  unto  the  feast,  not  openly,  but,  as 
it  were,  in  secret."* 

During  the  three  first  days  of  the  feast,  our  Lord,  in 
all  probability,  mingled  silently  with -his  fellow-worship- 
pers unnoticed;  but,  "about  the  middle  of  the  feast," 
says  St.  John,  "Jesus  went  up  into  the  temple,  and 
taught."  Every  day,  during  that  feast,  a  certain  number 
of  oxen  w^ere  sacrificed  to  God,  the  temple  was  crowded 
with  worshippers,  and  at  night  richly  illuminated ;  as 
were  the  thousand  arbours,  which  glittered  like  stars 
over  the  face  of  the  city ;  while,  doubtless,  these  out- 
ward demonstrations  of  pious  and  holy  gratitude,  in 
many  cases,  sprang  from  hearts  filled  with  a  real,  fer- 
vent love  to  him  whose  mercies  to  their  forefathers  they 
thus  recorded;  and,  perhaps,  not  a  few  were  ardently 
longing  to  see  again  the  stranger  whom  they  had  met 
with,  when,  a  few  months  before,  they  had  come  up  to 
the  Passover,  the  sound  of  whose  voice  still  lingered  on 
their  car,  while  "  the  gracious  words  which  proceeded 
out  of  his  mouth,"  had  never  since  departed  from  their 
hearts. 

These  expectations  were  fulfilled;  for,  as  we  have  just 

*  John  vii.  10. 


312  LECTURE  II. 

read,  Jesus  again  "  taught  in  the  temple,"  openly,  pub- 
licly, and  amidst  the  thousands  that  resorted  thither. 
Struck  with  the  solemn  and  heart-awakening  words 
which  he  uttered,— for  "  never  man  spake  like  this  man," 
— his  audience,  many  of  them  probably,  simple-minded 
people  from  the  distant  parts  of  Judaea,  since  all  assem- 
bled at  the  feast,  began  to  experience  great  astonishment, 
and  exclaim,  "  How  knoweth  this  man  letters,  having 
never  learned  ?" 

I  know  not  why  it  should  be  considered,  as  it  usually 
is,  that  there  was  anything  invidious  in  the  observation  ; 
it  seems  to  be  the  natural  expression  of  surprise  from 
those,  whoj  judging  of  the  station  in  life  of  the  speaker, 
by  his  appearance,  and  concluding  that  he  had  enjoyed 
few  outward  advantages,  felt  astonishment,  that  he 
should  teach  so  wisely,  and  so  well.  The  an&wer  of  our 
J^ord  rather  appears  to  corroborate  this  opinion ;  He 
replied,  "  My  doctrine  is  not  mine,  but  his  that  sent  me." 
^  Are  you  astonished  at  its  sublimity,  at  its  wisdom,  at 
its  excellency  and  powder  ?  I  refer  you  from  myself  to 
God,  it  is  not  mine  alone,  but  his ;  and  I  receive  it^  as 
man,  from  the  Eternal  Father.'  Invaluable  model,  at 
all  times,  for  the  Christian  minister;  by  it  he  may  learn 
to  refer  his  hearers,  from  himself,  to  him  that  sent  him; 
to  carry  them  back,  at  once  to  the  source,  even  to  the 
Lord  Jesus,  to  God  himself.  Brethren,  do  you  value  the 
truths  you  hear  from  this  place  ?  they  are  ttot  ours,  but 
God's.  Does  any  word  here  spoken,  ever  come  home 
with  power  to  your  heart,  as  a  word  of  warning,  or  of 
encouragement,  or  of  comfort  ?  here  again,  it  is  not  ouri», 
but  God's ;  all  the  *«  excellency  and  the  power"  are  of 
him,  and  to  him  be  all  the  praise,  and  all  the  glory." 

Our  Lord  continues,  "  If  any  man  will  do  his  will,  he 


LECTURE  li.  313 

shall  kiiow  of  the  doctrine^  whether  it  be  of  God,  or 
whether  I  speak  of  myself."  How  truly  encouraging 
must  this  declaration  have  been,  to  persons  such  as  we 
have  reason  to  believe  at  this  time  surrounded  the 
Saviour  of  the  World ;  men  who,  perhaps  with  the  excep- 
tion of  the  three  yearly  festivals,  which  brought  them 
up  to  the  great  city^  were  continually  employed  in  agri- 
culture, or  in  the  humble  but  engrossing  occupations  of 
life,  to  some  one  or  other  of  which  every  Jew  was  edu- 
cated ;  and  who  had,  therefore,  but  very  transient  op- 
portunities of  ascertaining  the  all-important  fact,  whether 
this  were  indeed  the  Christ,  the  Saviour  of  the  wojdd. 
However  well  read  they  might  be  in  *'  all  that  the  pro- 
phets had  spoken,"  to  them  it  was  no  easy  task,  to  as- 
certain whether  they  were  certainly  fulfilled  in  Jesus  of 
Nazareth,  and  whether  he  who  spake  thus  marvellously, 
were  indeed  the  promised  Messiah,  the  Word  of  God. 

The  comforts  and  encouragements  of  the  promise  be- 
fore us,  however,  were  never  intended  to  be  confined  to 
the  Jews,  assembled  at  that  feast  of  tabernacles.  Are 
there  none,  even  in  a  Christian  country, — -are  there  not 
many  in  every  congregation  ?— who,  if  they  rightly  un* 
derstood  these  words,  would  bless  the  Saviour  who  de- 
livered them,  for  so  simple,  so  undeviating  a  rule,  by 
which  the  poor  and  ignorant  shall  understand  those 
mysteries  which  are  hidden  from  the  worldly  wise,  only 
that  they  may  be  revealed  unto  babes. 

Dwell,  then,  for  a  moment,  upon  this  remarkable  de- 
claration, and  carry  it  with  you  as  a  golden  rule  for 
scriptural  interpretation^  a  never-failing  key  for  the 
casket  of  the  revealed  word.  "  If  any  man  will  do  his 
will,  he  shall  know  of  the  doctrine."  **  Any  man ;"  not, 
therefore,  merely  the  wise  man,  or  the  learned  man,  or 

27 


314  LECTURE  11. 

the  clever  man,  but  all,  all  and  each,  shall  arrive  at 
right  results  upon  the  great  and  vital  truths  of  Chris- 
tianity, if  they  but  accompany  their  search  by  a  holy 
obedience  to  God,  a  heartfelt  endeavour  to  act  up  to  the 
degree  of  light  which  they  have  already  received. 

Do  you  ever,  when  you  have  engaged  in  the  reading, 
or  when  you  come  to  the  preaching,  of  God's  word, 
depart  unedified  and  unconvinced,  finding,  it  may  be, 
truths  which  you  cannot  appreciate,  doctrines  which 
you  cannot  receive  or  understand?  and  do  you  depart 
in  a  spirit  of  captious  criticism,  to  discuss,  and  to  reason, 
and  to  "  darken  counsel  with  words  ?"  Brethren,  this  is 
not  the  way  to  become  "  mighty  in  the  Scriptures  ;"  this 
is  not  God's  method  of  teaching  his  wonderful,  and 
difficult,  and  life-giving  doctrines.  No,  when  doubts  and 
difficulties  assail  you  upon  any  of  the  essential  lessons 
of  Christianity,  first  make  of  your  own  heart  this  deeply 
important  inquiry,  Is  my  life  regulated  by  those  truths 
which  I  already  know?  Is  there  any  thing,  which  I 
have  reason  to  believe  is  according  to  the  will  of  God, 
which  is  not  according  to  my  practice?  If  you  are 
Compelled  to  answer  in  the  affirmative,  then  there  is 
obviously  at  least  one  stumbling-block  to  be  removed ^ 
before  you  can  hope  to  be  made  wise  unto  salvation. 
The  veil  is  not  upon  your  eyes,  but  upon  your  heart. 
Instead  of  cavilling,  go  home  and  pray.  Instead  of 
cultivating  a  spirit  of  argument,  strive  for  a  spirit  of 
holiness ;  you  will  yourself  be  astonished,  how  exactly, 
in  proportion  as  you  are  giving  up  sinful  practices, 
questionable  pleasures,  ungodly  habits,  and  advancing, 
as  far  as  in  you  lies,  in  all  holy  obedience  to  the  com- 
mandments of  God,  will  be  your  increase  in  the  know- 
ledge of  God's  revealed  will,  and  your   discovery  of 


i 


I 


LECTURE  II.  315 

every  vital  doctrine  of  his  word.  Have  you  never  ob- 
served, on  some  clear  night,  while  looking  upward  at 
the  heavens,  that  although  at  first  all  is  obscurity,  yet  a 
little  while,  and  star  after  star  shines  out,  till  that  which 
even  now  was  utter  darkness,  is  studded  over  with  in- 
numerable lights  ?  Just  so  it  is  with  the  firmament  of 
God's  revealed  and  written  word;  you  cannot  find  a 
portion  now  so  obscurely  dark,  but  that  to  you,  if  thus 
in  God's  appointed  way  you  are  content  to  search  it, 
and  to  dwell  upon  it,  truth  after  truth  shall  be  elicited, 
until  the  whole  of  the  great  and  glorious  scheme  of  man's 
redemption  shall  be  laid  open  to  your  eye,  and  every 
separate  truth,  essential  to  salvation,  shall  shine  out  most 
clear  and  luminous  to  your  apprehension,  and,  by  God's 
grace,  be  applied  savingly  to  your  soul.  Thus  was  it, 
even  while  the  conversation  upon  which  we  are  com- 
menting was  going  forward :  truth  after  truth  was  mani- 
fested by  Jesus  unto  his  hearers,  until  some  were  as- 
tonished, and  convinced,  and  converted;  and,  as  the 
evangelist  tells  us  in  the  thirty-first  verse,  "  Many  of  the 
people  believed  on  him." 

No  sooner  did  the  Pharisees  hear  this,  than  they  re- 
solved to  expedite  their  schemes  of  cruelty,  and  sent 
officers  at  once  to  take  him.  Then,  in  the  presence  of 
the  multitude,  and  even  of  the  officers  themselves,  our 
Lord  thus  expressed  himself;  ^'  Yet  a  little  while  I  am 
with  you,  and  then  I  go  unto  him  that  sent  me:  ye  shall 
seek  me,  and  shall  not  find  me,  and  where  I  am,  thither 
ye  cannot  come.  Then  said  the  Jews  among  themselves. 
Whither  will  he  go,  that  we  shall  not  find  him?  Will  he 
go  unto  the  dispersed  among  the  Gentiles,  and  teach  the 
Gentiles  ?    What  manner  of  saying  is  this,  that  he  said> 


316  LECTURE  II. 

Ye  shall  seek  me,  and  shall  not  find  me ;  and  where  I 
am,  thither  ye  cannot  com.e?''* 

Well  might  they  ask,  "  What  manner  of  saying  is 
this  ?"  It  was  impossible  for  spirits  such  as  theirs  to 
enter  into  the  meaning  of  such  a  declaration,  "  Yet  a 
little  while  I  am  with  you,"  In  the  very  presence  of 
the  men  who  were  sent  to  arrest  him,  our  Lord  speaks 
as  confidently  of  the  time  which  still  remained  for  him 
to  continue  his  ministrations,  and  therefore  as  decidedly 
of  the  inability  of  his  enemies  to  effect  their  purpose, 
until  his  time  was  come,  as  if  he  had  been  at  the  head 
of  "  more  than  twelve  legions  of  angels,"  which  he  de- 
clared were  ready  to  obey  his  summons. 

'^  Then  I  go  unto  him  that  sent  me."  "  Will  he  go 
unto  the  dispersed  among  the  Gentiles,  and  teach  the 
Gentiles  ?'  asked  the  blind  and  ignorant  Jew  ;  or  did  he^ 
mean  to  speak  of  something  more  than  a  mere  journey, 
a  flight  from  his  pursuers  ?  Yes,  impossible  as  it  ap- 
peared to  spirits  such  as  theirs,  Jesus  in  these  few  and 
tranquil  expressions,  was  speaking  of  his  last  removal 
from  the  presence  of  them  that  hated  him ;  and  when 
he  said,  "  Yet  a  little  while,  and  then  I  go  unto  him  that 
sent  me,"  he  had  in  his  omniscient  mind,  all  the  agony 
of  Gethsemane,  and  all  the  horrors  of  the  cross.  We 
cannot  doubt  it ;  and  well  does  it  mark  the  voluntary 
nature  of  that  high  sacrifice,  that  he  who  was  shortly  to 
be  its  victim,  could  speak  thus  calmly  of  going  in  his 
own  good  time,  and  of  not  being  driven  at  the  will  of 
his  enemies,  to  the  Father  from  whom  he  came.  Happy 
that  child  of  God  among  ourselves,  who  in  the  near 
approach  of  the  hour  which  is  to  separate  him  from  all 

*  John  vii.  33-36. 


LECTURE  II.  317 

below,  can  look  thus  peacefully  forward,  and  say  with 
his  ever  blessed  Master,  "  Yet  a  little  while,  and  then  I 
go  unto  him  that  sent  me ;"  I  am  but  a  stranger  and  a 
pilgrim  here  ;  yet  a  little  while,  and  I  go  home. 

There  is,  however,  another  lesson,  and  a  very  solemn 
one,  to  be  taught  by  these  brief  sentences.  What  our 
Lord  then  said  to  those  around  him,  is  as  literally  true 
to  all.  It  speaks,  therefore,  to  every  soul  here  present 
before  God  this  day.  To  each  one  among  us,  it  is  "  but  a 
little  while"  that  the  Gospel  of  Christ  shall  be  preached, 
and  the  Saviour  himself  presented.  It  can  but  be  a 
little  while  ;  life  itself  deserves  no  better  phrase.  And 
how  much  of  that  short  space  is  now  already  over?  how 
much  had  passed  away,  before,  perhaps,  the  Saviour 
was  ever  really  offered  to  us  in  all  his  fulness  and  his 
love  ?  How  much  is  now  remaining  1  How  long  will 
he  continue  to  "  stand  at  the  door,  and  knock  ?'  ''  Of 
the  times  and  the  seasons  knoweth  no  man ;"  but  this 
we  know,  that  most  certainly  the  'Mittle  while"  has 
become  less,  even  since  we  entered  these  doors  to-day ; 
perhaps  it  is,  almost,  wholly  over,  and  if  the  glass  of 
time  were  now  held  forth  before  our  eyes,  some  of  us 
might  almost  count  the  grains  of  sand  which  still  remain, 
and  which  have  yet  to  fall,  before  we  hear  the  bride- 
groom's cry ! 

We  have  still  to  consider  the  last  sentence  which  our 
Lord  dehvered  on  that  middle  day  of  the  feast,  and  one 
well  calculated  to  find  a  passage  to  the  soul,  "  Ye  shall 
seek  me,  and  shall  not  find  me ;  and  where  I  am,  thither 
ye  cannot  come." 

Brethren,  if  the  warning  note  which  has  been  already 
struck,  by  the  shortness  of  time,  the  nearness  of  eternity, 
"  the  Uttle  while,"  that  Christ  is  with  you,  has  not  reached 

27* 


318  LECTURE  II. 

your  hearts,  listen  but  a  moment  to  this,  his  still  more 
awful  denunciation;  "Where  I  am,  thither  you  cannot 
come."  You  do  not  earnestly  seek  him  now;  you  never 
have,  in  sincerity,  and  faithfulness,  and  prayer,  so  sought 
him;  be  warned,  then,  of  this  solemn  truth,  that  it  is 
possible  to  knock  when  there  shall  be  none  to  open ;  to 
ask  when  there  shall  be  none  to  give ;  to  seek  when  you 
shall  not  find !  While  for  those  who  desire  no  com- 
munion with  their  Redeemer  here ;  who  <'  will  not  have 
this  man  to  reign  over"  them  now ;  it  is  unalterably  de- 
termined that  they  shall  never  see  him  in  the  kingdom 
of  his  glory :  "  Where  I  am,  thither  ye  cannot  come." 

The  transactions  upon  which  we  have  been  com- 
menting, occurred  about  the  midst  of  the  feast,  which 
would  be  the  fourth  day ;  and  as  we  are  not  informed 
of  any  particulars  respecting  our  Lord  on  the  following 
days,  it  is  probable  that  he  remained  in  silence,  to  avoid 
the  persecution  of  the  rulers.  But  the  eighth  day  was 
now  approaching,  after  which  the  multitudes  would 
again  leave  the  metropolis,  and  depart  to  their  distant 
homes, 

Jesus,  whose  heart  still  yearned  over  those,  who 
were  putting  from  them  the  word  of  God,  and  judging 
themselves  unworthy  of  everlasting  life,  resolved,  there- 
fore, upon  making  one  last  effort  for  their  salvation, 
and  offering  one  of  the  freest  and  most  blessed  of  his 
promises. 

Accordingly,  "  on  the  last  day,  that  great  day  of  the 
feast,  Jesus  stood  and  cried,  saying.  If  any  man  thirst, 
let  him  come  unto  me  and  drink."*  It  is  impossible 
to  imagine  a  season  better  fitted  for  his  purpose  since 

*  Verse  37, 


LECTURE  II.  319 

the  law  declares,  "  On  the  eighth  day  shall  be  an  holy 
convocation  unto  you  .....  it  is  a  solemn  assembly, 
and  ye  shall  do  no  servile  work  therein."*  Jesus 
would,  therefore  find  the  assembled  worshippers  again 
together;  and  every  servile  work  being  suspended,  their 
number  would,  no  doubt,  be  greatly  increased  by  the 
lower  orders  of  the  city.  He  would  thus  insure  an 
opportunity  of  speaking  once  more  to  the  multitude, 
which  would,  probably,  never  again  re-assemble,  until 
it  meets  before  his  judgment-seat. 

To  the  other  ceremonies  of  that  high  day,  the  tradi- 
tions of  the  elders  had   added   one,   which,   however 

,  useless  and  unnecessary,  cannot  but  be  pronounced  to 
have  been  very  significant,  and  very  beautiful.  A 
golden  vessel  was  carried  down  to  the  pool  of  Siloam, 

,  and  having  been  filled  with  its  water,  it  was  brought 
back  again  to  the  temple,  amidst  the  blowing  of  trum- 
pets, and  the  shoutings  of  the  people,  and  poured  forth 
upon  the  ascent  to  the  altar,  with  great  ceremony  and 
many  demonstrations  of  joy,  so  that  it  was  a  saying 
among  the  Jews,  "  He  that  never  saw  the  rejoicing  of 
the  place  of  drawing  of  water,  never  saw  any  rejoicing 
in  his  life." 

It  w^as,  then,  on  this  day,  and  probably  at  the  very 
hour  of  this  singular  ceremony,  when  all  eyes  had  been 
intent  upon  the  mystical  rite  of  bringing  up  the  waters 
of  Siloam,  that  our  Lord  ascended  to  the  temple.  Let 
us  for  a  moment  place  ourselves  at  his  side ;  let  us  ima- 
gine that  we  see  him  standing  on  the  highest  point  of 
the  ascent,  and  there  •looking  down  on  the  assembled 
muhitude,  crying  aloud  those  words  of  merciful  invita- 

*  Leviticus  xxiii.  36, 


320  LECTURE  II. 

tion,  which  the  evangelist  has  recorded,  "If  any  man 
thirst,  let  him  come  unto  me,  and  drink." 

Now  let  us  mark  their  effect  on  the  thousands  who 
attended  that  great  festival  On  one  side,  we  behold  a 
crowd  so  intent  upon  the  pouring  forth  of  the  water, 
and  all  the  outward  forms  and  ceremonies  attached  to 
it,  that  they  have  not  heard  the  Saviour's  cry.  On 
another,  we  see  a  group  of  persons,  so  occupied  with 
their  own  conversation,  or  so  much  engaged  in  the 
thoughts  of  the  business  and  pleasures  of  life,  which 
have  been  for  a  short  time  suspended,  but  to  which  they 
are  now  immediately  retui*ning,  that  they  are  not  suffi- 
ciently interested  in  the  invitation  of  the  Saviour,  even 
to  ask  an  explanation,  still  less  to  desire  to  be  themselves 
partakers  of  the  blessings  ^hich  he  proffered.  Of  all 
the  thousands  clustering  rwnd  that  hill,  and  within 
hearing  of  the  Saviour's  voice,  perhaps  we  should 
scarcely  have  seen  a  single  person  at  once  arrested  by 
the  sound  of  the  offer,  and  coming  up  humbly,  yet 
boldly  and  unhesitatingly,  to  our  Lord,  and  saying,  in 
the  language  of  the  woman  of  Samaria,  "  Sir,  give  me 
this  water,  that  I  thirst  not."^  No,  some  were  too  in- 
tent upon  the  fornis  to  think  of  the  spirit  of  holiness; 
some  too  deeply  occupied,  others  too  recklessly  idle 
and  indifferent,  to  close  at  once  with  the  merciful  invi- 
tation. We  hear,  indeed,  that  many  said,  "  This  is  the 
Prophet;"  and  some,  that  "This  is  the  Christ;"  but 
these  are  widely  different  things  from  coming  at  once 
to  the  feet  of  our  Redeemer,  and  saying,  'Lord,  be  my 
Prophet  to  teach,  my  Saviour  to  redeem  me  from  all 
iniquity,  and  to  accept,  and  sanctify  my  soul'     And  so 

*  John  iv.  15. 


LECTURE  II.  321 

it  will  probably  be  to-day.  How  many,  who  will  hear 
that  in  Christ  Jesus,  and  in  him  alone,  are  treasured  up 
the  waters  of  life,  how  few  who  will  close  with  those 
offers,  and  resolve  from  this  hour,  to  give  up  all  that  has 
hitherto  stood  between  their  Saviour  and  their  souls, 
and  come,  at  once,  to  him  for  pardon  and  for  peace. 
Still  would  we  desire  to  leave  you  with  the  words  of 
the  text  upon  your  ear,  praying  God  they  may  descend 
into  your  heart,  "  If  any  man  thirst,  let  him  come  unto 
me,  and  drink."  There  is  nothing  to  control,  nothing 
to  abridge  this  invitation ;  it  is  free  as  the  air  you 
breathe,  and  yet  firm  as  the  earth  you  tread  upon.  But, 
are  there  any  among  you,  who  have  so  long  preferred 
the  broken  cisterns  to  the  living  fountain,  that  you  feel 
'  this  cannot  be  addressed  to  me  V  be  assured  that  you 
are  mistaken;  though  you  have  drunk  at  every  polluted 
pool  of  this  world's  vanities  and  pleasures,  if  only  now 
you  thirst  for  the  living  water,  it  shall  be  yours,  and 
yours  as  certainly,  and  as  freely,  as  if  you  had  never 
had  any  wish,  or  one  desire  beyond  it. 

Or,  have  you  tried  all  other  sources  of  relief,  and 
found  all  fail  you ;  and  do  you  shrink  from  the  thought 
of  coming  now  to  Christ,  lest  he  should  remind  you  of 
your  worthlessness,  and  take  advantage  of  your  neces- 
sity? It  is  plain  you  do  not  know  the  Saviour,  with 
whom  you  have  to  do ;  all  he  requires  at  your  hands, 
is  the  deep  sense  of  this  poverty,  of  which  you  are 
ashamed.  There  is  no  need  of  shame  for  this;  be 
ashamed  of  your  sins,  of  your  indifference,  of  your 
neglect  of  Christ,  but  be  not  ashamed  that  you  begin  to 
feel  it;  the  more  you  are  conscious  of  your  poverty, 
your  emptiness,  your  thirst,  the  more  will  he  delight 
to  bestow  upon  you  his  riches,  his  fulness,  his  living 
water. 


822  LECTURE  II. 

Or  lastly,  and  how  many  are  at  all  times  kept  away 
from  Christ,  by  this  conviction;  do  you  fear  that  the 
promise  speaks  no  word  of  comfort  or  encouragement 
to  you,  because  it  only  proffers  its  blessings  to  them 
that  thirst,  and  you  are  afraid  to  use  so  strong  a  term 
for  so  weak  a  feeling  as  your  own;  you  are  even  con- 
strained to  confess  that  you  never  yet  have  thirsted 
either  for  the  water  of  life,  or  for  him  from  whom  it 
flow^s.  Even  here  there  is  no  cause  for  despondency ; 
your  case  is  not  hopeless;  the  Saviour,  of  whom  we 
speak,  delights  to  give  the  thirst,  that  he  may  be  able 
to  bestow  the  water  of  life. 

Be  assured,  that  if  there  be  one  soul  among  you  who 
is  saying  at  this  moment,  *  God,  who  knows  the  heart, 
knows  that  I  would  gladly  come,  if  I  could  but  thirst 
for  all  these  spiritual  blessings,  which  are  treasured  up 
for  the  believer  in  Christ  Jesus,'  we  say,  unhesitatingly, 
to  that  soul,  Come,  the  way  is  open  to  you ;  pardon  for 
sin,  and  reconciliation  to  God,  are  offered  you ;  Christ 
and  his  Spirit  are  your  own ;  come  with  the  little  thirst 
you  now  possess,  and  you  shall  find  that  every  step  by 
which  you  approach  the  Saviour,  shall  increase  that 
thirst,  until  your  desires  for  God  and  his  grace,  for  the 
Holy  Ghost  and  his  influence,  for  Christ  and  his  salva- 
tion, shall  be  so  large  that  nothing  but  himself  can 
satisfy  them. 

*'  The  Spirit  and  the  bride  say.  Come ;  and  let  him 
that  heareth  say.  Come ;  and  let  him  that  is  athirst 
come ;  and  whosoever  will,  let  him  take  of  the  water 
of  life  freely."^ 

*  Revelation  xxii.  17. 


323 


LECTURE   III. 


St.  John  xi.  43. 


"  And  when  he  thus  had  spoken,  he  cried  with  a  loud  voice,  Laza* 
rus,  come  forth." 


It  is  one  of  the  peculiarities,  I  had  almost  said,  one 
of  the  disadvantages,  of  the  sublime  history  in  which 
we  are  engaged,  that  its  most  interesting  features  are 
in  themselves  so  touchingly  simple,  that  every  addition 
which  man  attempts  to  make  to  them,  only  impairs 
their  beauty,  and  detracts  from  their  perfection.  This 
may  be  well  illustrated  by  the  incident  at  which  we 
arrive  to-day,  where  the  whole  affecting  story  is  told 
with  such  inimitable  propriety,  that  nothing  which  man 
can  add  can  increase  its  interest,  or  enhance  its  useful- 
ness. With  the  fullest  conviction  of  this  truth,  my  en- 
deavour shall  be  to  let  the  inspired  historian  speak  his 
own  language,  adding  a  very  few  and  brief  observations, 
which,  like  the  darker  shadings  of  the  picture,  will  de- 
rive their  only  value  from  affording  a  contrast  to  its 
richer  colouring,  and  brighter  lights. 

The  evangelist  thus  commences,  "  Now  a  certain 
man  was  sick,  named  Lazarus,  of  Bethany,  the  town 
of  Mary  and  her  sister  Martha."* 

*  John  xi.  1. 


324  LECTURE  III. 


The  family  to  whom  St.  John  thus,  for  the  first  time 
introduces  us,  have  not  been  left  wholly  unnoticed  by 
the  preceding  evangelists,  for  by  an  allusion  at  the  close 
of  the  10th  chapter  of  St.  Luke,  we  find  our  Lord,  pro- 
bably on  his  return  to  the  country  from  the  feast  of 
tabernacles,  resting  at  the  house  of  Martha  and  Mary, 
which  was  situated  at  Bethany,  just  across  the  Mount 
of  Olives,  as  you  travel  eastward  from  Jerusalem,  and 
about  two  miles  from  the  city.  Both  these  pious 
sisters  were  affectionately  attached  to  our  Lord ;  and 
although  the  elder  manifested  her  affection  by  her  con* 
stant  and  unwearied  services  for  him,  and  the  younger 
by  sitting  at  his  feet  and  hearing  his  word,  there  can 
be  no  doubt  that  each  was  equally  the  object  of  the 
Saviour's  love,  and  preparing,  though  by  a  different 
education,  for  his  kingdom  and  glory. 

Our  Lord's  visit  appears  to  have  been  but  short,  per- 
haps a  single  night  was  all  that  he  at  that  time  spent 
beneath  their  roof;  yet  even  those  few  hours  of  peace- 
ful converse  must  have  been  a  delightful  solace  to  the 
Saviour,  after  the  last  eight  days  of  harass  and  fatigue 
which  had  been  passed  in  Jerusalem  ;  while  most  blessed 
and  most  profitable  must  have  been  that  season  to  the 
holy  family  who  were  so  shortly  to  need  every  aid, 
which  the  recollection  of  a  Saviour's  love,  and  of  a 
Saviour's  counsel,  could  bestow. 

How  frequently  does  our  Lord,  even  at  the  present 
hour,  thus  preface  some  great  temporal  affliction,  by 
equally  great  and  unexpected  spiritual  blessings.  Are 
there  none,  even  among  ourselves,  who  now,  while  look- 
ing back  to  days  of  trial,  can  see  behind  us  vestiges  of 
some  visit  from  the  Saviour,  which  had  so  armed  our 
hearts  and  strengthened  our  hands  against  the  day  of 


LECTURE  III.  825 

I 

affliction,  that  we  were  carried  through  it,  assisted  and 

supported  by  the  memory  of  the  past,  almost  as  power- 
fully as  by  the  outpouring  of  present  grace  and  present 
consolation.  It  is  delightful  thus  to  trace  our  comforts^ 
and  to  draw  our  strength  from  a  source  which  the  world 
can  never  know,  to  see  a  hand  they  cannot  see,  and 
hear  a  voice  they  cannot  hear ;  while  it  adds  a  power- 
ful additional  motive  to  prize  every  hour  of  spiritual 
communion,  when  we  reflect  that  it  may  be  the  last 
opportunity  that  will  be  vouchsafed  in  which  to  arm 
ourselves  against  some  dark  temptation,  some  fearful 
trial,  or  some  overwhelming  visitation. 

After  this  short  and  passing  visit,  our  Lord  journeyed 
onward  into  Galilee.  Days  and  weeks  went  by,  marked 
by  miracles  of  mercy,  and  words  of  instruction ;  many 
of  which  have  been  recorded  by  the  evangehsts,  although 
many  more  have  doubtless  been  suppressed  ;  and  Jesus 
was  now  at  Bethabara  beyond  Jordan,^  before  we  hear 
again  of  Martha  and  Mary. 

It  was  while  our  Lord  ^'  abode  there/'  says  St.  John^ 
that  a  messenger  arrived  from  Bethany,  the  bearer  only 
of  this  brief  but  affecting  sentence,  "  Lord,  behold,  he 
whom  thou  lovest,  is  sick."  Of  Lazarus,  the  brother  of 
Martha  and  Mary,  and  the  subject  of  the  message,  we 
have  never  before  heard,  probably  he  was  from  home 
at  the  time  of  that  short  visit  of  the  Saviour  to  which 
reference  has  been  already  made.  However,  the  sisters 
were  certainly  right  in  thus  describing  him,  for  the 
inspired  historian  expressly  says,  that  "  Jesus  loved 
Martha  and  her  sister,  and  Lazarus."  The  message  then, 
short  as  it  was,  said  all  they  needed  ;  it  communicated 

*  John  X.  40,  42. 

28 


326  LECTURE  III. 

the  brother's  sufferings,  and  the  sisters'  anxieties ;  they 
believed  that  if  the  Saviour  were  but  with  them,  all 
would  be  well ;  but  did  not  ask  him  to  return,  they  knew 
his  considerate  tenderness  too  well  to  think  it  necessary, 
and  therefore  contented  themselves  with  the  simple  ex- 
pression of  their  need,  leaving  it  to  Christ  himself  to 
suggest  the  remedy. 

As  soon  as  our  Lord  had  heard  the  message,  he  as- 
sures his  disciples  that  this  sickness  of  their  friend  should 
not  terminate  fatally,  i,  e,  should  not  finally  be  **  unto 
death,"  but  should  be  for  the  glory  both  of  God  and  of 
the  Son  of  God ;  and  having  said  this,  he  appears  to 
dismiss  the  subject  from  his  thoughts,  occupying  himself 
in  his  daily  round  of  mercies,  and  remaining  for  two 
days  longer  in  Bethabara. 

How  differently,  in  the  mean  time,  passed  those  hours 
to  the  inhabitants  of  that  sorrowing  house  in  Bethany. 
How  did  they  watch  the  return  of  their  messenger ! 
How  did  they  calculate  the  days  that  must  elapse  before 
he  could  reach  the  Saviour ;  how  certain  did  they  feel, 
that  he  would  not  return  alone ;  how  often,  like  the 
mother  of  Sisera,  had  they  "  looked  out  at  the  window^ 
and  cried  through  the  lattice,"*  Why  is  he  so  long  in 
coming?  Why  does  the  Saviour  tarry,  since  by  this 
time  he  must  have  been  made  acquainted  with  our  deep 
and  pressing  necessity*  While  probably  from  time  to 
time,  they  gazed  intently  upon  the  sufferer's  face,  hoping 
suddenly  to  see  the  flush  of  health  return,  and  the  fever- 
fly,  at  some  word  of  sovereign  power,  spoken,  perhaps, 
beyond  the  banks  of  Jordan.  But  all  in  vain,  the  mes- 
senger comes  back,  and  comes  alone*     This  must  have 

*  Judges  T.  28. 


LECTURE  III.  327 

been  to  them  the  death  of  hope,  and  from  that  hour, 
even  Martha's  energy,  and  Mary's  love,  must  have 
begun  to  fail  them.  Lazarus  grows  daily  worse,  the 
last  sad  scene  comes  hastening  on,  all  remedies  are 
cast  despondingly  aside,  and  he  w^hom  they  had  vainly 
thought  the  Saviour  loved,  is  permitted  to  pass  through 
every  hour  of  human  suffering,  even  to  the  darkest,  and 
the  last. 

We  must  not  stop  in  this  affecting  narrative,  to  mark 
each  lesson  of  spiritual  instruction  as  it  springs ;  far 
better  that  you  should  seek  it,  and  apply  it  for  your- 
selves. Only  remember,  that  neither  the  depth  nor  the 
length  of  an  affliction  is  any  evidence  that  the  Lord 
has  forgotten  to  be  gracious,  or  that  you  are  not  the 
objects  of  his  love.  Were  it  so,  then  never  would  the 
tears  of  sorrow  have  flowed  so  freely  in  the  house  of 
Martha.  Remember  also,  that  a  prayer  unanswered 
by  no  means  signifies  a  prayer  unheard ;  if  so,  then 
Jesus  never  saw  the  messenger  from  Bethany,  or  cared 
for  the  woful  tidings  which  he  brought.  No,  in  all 
cases,  the  Lord's  time,  not  mine ;  the  Lord's  way,  not 
mine  ;  the  Lord's  will,  not  mine ;  must  be  the  language 
of  the  believer's  heart.  Enough,  if  it  be  but  "  for  the 
glory  of  God,  that  the  Son  of  God  may  be  glorified 
thereby."* 

And  now  four  days  had  passed  away,  since  the  silent 
train  of  mourners  had  conveyed  the  body  of  him  they 
wept,  to  that  place  where  ^'  the  wicked  cease  from 
troubUng,  and  where  the  weary  are  at  rest  ;"f  and  ac- 
cording to  the  custom  of  the  Jews,  the  sorrowing  sisters 
were  within,  surrounded  by  sympathizing  friends,  and 

*  John  xi.  4.  t  Job  iii.  17. 


328  LECTURE  III. 

fulfilling  the  days  of  their  mourning.  At  length,  but 
alas  !  how  much  too  late,  they  hear  by  the  clamour  of 
the  approaching  multitude,  that  Jesus,  attended  by  his 
disciples,  is  drawing  near  the  town ;  Martha,  who  even 
in  the  extremity  of  her  sorrow,  is  still  the  same  ener^ 
getic  being  that  she  ever  was,  hastens  forth  to  meet 
him,  while  Mary,  how  true  to  nature  is  the  narrative  1 
"  sat  still  in  the  house." 

As  soon  as  Martha  meets  the  Saviour,  the  single 
feehng  with  which,  during  those  days  of  trial,  her  heart 
was  full,  finds  ready  utterance,  "  Lord,  if  thou  hadst 
been  here,  my  brother  had  not  died ;"  and  then,  as  if  to 
soften  a  declaration  which  seemed  almost  reproachingly 
to  imply,  Could  friendship  find  no  shorter  road  frorri 
Bethabara  to  Bethany?  she  immediately  adds,  <*  But  I 
know%  that  even  now,  whatsoever  thou  wilt  ask  of  God, 
God  will  give  it  thee,"  It  is  a  common  feature  to  every 
child  of  Adam,  in  moments  of  disappointment  or  despon^ 
dency,  to  speak  hastily  or  unadvisedly  with  the  lips, 
and  Martha  did  not,  as  we  have  seen,  escape  it;  but 
then  it  is  a  feature  equally  uniform  in  every  child  of 
God,  that  the  second  thought  corrects  the  first,  and  here 
also,  Martha  was  not  found  wanting.  Her  faith,  though 
still  imperfect,  rises  immeasurably  in  degree  between 
the  utterance  of  these  two  sentences ;  in  the  first,  she 
appears  to  believe  that  all  was  lost ;  in  the  second,  she 
has  already  attained  to  the  conviction  that  the  prayer  of 
Christ  would  be  undeniable ;  she  wants  but  one  step 
more,  viz.  that  the  will  of  Christ  was  as  omnipotent  as 
his  prayer,  and  her  belief  would  be  perfected :  and  even 
this  advancement  was  not  long  withheld.  "  Jesus  saith 
unto  her,  Thy  brother  shall  rise  again ;"  intending  evi- 
dently to  prepare  her  for  the  stupendous  miraclife  he  was 


LECTURE  in,  329 

about  to  perform.  "Martha  saith  unto  him,  I  know  that 
he  shall  rise  again  in  the  resurrection  at  the  last  day." 
Plainly  inferring,  but  what  comfort  can  this  minister  to 
me  now  ? 

How  poor  a  thing  is  human  faith,  even  at  its  best 
estate,  let  Martha  telL  She  could  believe  the  distant 
miracle,  that  all  the  thousands  and  tens  of  thousands  of 
the  inhabitants  of  the  earth  should  rise,  but  she  could 
not  contentedly  rest  upon  the  present  promise,  and  believe 
that  the  brother  whom  she  loved,  should  be  called  back 
again  out  of  his  sepulchre  at  Bethany.  How  easy  is  it, 
comparatively,  for  our  faith  to  giva  full  credence  to 
those  high  promises  of  God,  which  require  centuries  to 
bring  them  to  perfection,  how  difficult  to  receive  unhesi- 
tatingly, and  to  rest  upon  implicitly,  the  promise  of  to- 
day. Yet  this,  which  seems  the  simplest,  is  in  truth  the 
highest  achievement  of  faith;  to  live  contentedly,  amidst 
our  daily  wants,  and  daily  trials,  and  daily  temptations, 
upon  the  present  enjoyment  of  God's  promises,  in  the  full 
assurance,  as  each  season  of  difficulty  comes,  that  there 
will  accompany  it,  grace,  and  love,  and  patience,  equal 
to  our  need,  and  God's  requirements. 

"  Jesus  said  unto  her,  I  am  the  resurrection  and  the 
life,  he  that  believeth  in  me,  though  he  were  dead,  yet 
shall  he  live ;  and  whosoever  liveth  and  believeth  in  me 
shall  never  die."  Wonderful  and  blessed  declaration  ! 
Martha  had  before  acknowledged  her  belief  that  at  the 
prayer  of  Jesus,  the  Almighty  would  restore  her  brother; 
but  how  much  more  glorious  a  hope  did  these  words 
convey,  "lam  the  resurrection  and  the  life,"  by  my 
own  inherent  power,  the  resurrection  of  every  created 
soul  shall  be  effected ;  what  then  have  you  to  fear  either 
for  Lazarus  or  yourself?     I  tell  you,  he  shall  rise  again, 

28* 


330  LECTURE  III. 

and  I  can  command  the  resurrection  which  I  promise. 
Here  was  power  more  astonishing  than  the  imagination 
could  conceive,  united  to  mercy  more  tender  than  the 
heart  could  venture  to  hope. 

How  w^ell  and  how  wisely  does  our  Church  appro- 
priate this  striking  declaration  of  our  Saviour,  when  she 
places  it  at  the  opening  of  her  burial  service.  When 
you  are  called  to  follow  to  the  grave  the  remains  of  some 
beloved  relative,  or  some  dear  friend,  your  mind  filled 
with  the  thought  of  committing  the  departed  to  its  kin- 
dred clay ;  your  recollection  dwelling  with  painful  in- 
tensity upon  the  last  solemn  scene,  upon  the  perishing 
nature  of  all  worldly  relationships;  every  sight,  and 
every  sound,  connected  with  this  last  sad  ceremony, 
tending  only  to  increase  your  grief,  and  sink  you  deeper 
in  the  dust ;  you  are  met  at  the  very  entrance  of  the 
abodes  of  death,  by  this  encouraging  declaration,  *^I  am 
the  resurrection  and  the  life,  saith  the  Lord  !"  The  very 
first  words  which  greet  you  here,  are  well  calculated  to 
banish  despondency  and  to  reanimate  hope;  they  are 
worthy  of  the  house  of  God,  and  the  gate  of  heaven ; 
they  speak  no  more  of  death  and  of  the  sepulchre,  but 
of  life  and  the  resurrection :  they  call  back  your  wan- 
dering affections  from  the  poor  helpless  tenement  before 
you,  the  mere  wreck  of  what  you  once  have  loved,  and 
carry  them  forward  to  the  scene,  where  if  he  have  died 
a  child  of  God,  he  is  now  arrayed  in  light,  partaking  of 
all  the  unutterable  happiness  of  the  blessed.  Nay,  they 
do  more,  they  carry  you  from  the  thoughts  of  death  and 
its  fearful  ravages,  to  him  who  has  robbed  it  of  its  sting, 
and  the  grave  of  its  victory ;  they  transport  you  at  once 
to  the  side  of  that  Saviour  who  is  "  the  resurrection  and 
the  life,"  who,  when  your  own  *^  heart  and  flesh  shall  fail 


LECTURE  III.  331 

you,  will  be  the  strength  of  your  heart,  and  your  por- 
tion for  ever."*  *'  Believest  thou  this  ?'  said  our  Lord 
to  his  sorrowing  disciple ;  "  She  saith  unto  him,  Yea, 
Lord,  I  believe  that  thou  art  the  Christ,  the  Son  of  God, 
which  should  come  into  the  world."  Here  was  the  per- 
fecting of  her  faith ;  not  Peter  himself,  in  the  hour  when 
he  received  that  great  and  blessed  commendation,  which 
marked  his  confession  of  faith  as  the  rock  on  which  the 
Saviour  should  build  his  imperishable  Church,  evinced  a 
stronger  or  more  accurate  belief  in  Jesus  of  Nazareth, 
as  the  Messiah  of  God,  than  was  manifested  in  that  brief 
sentence. 

"  And  when  she  had  so  said,  she  went  her  way,  and 
called  Mary  her  sister  secretly,  saying,  the  Master  is 
come,  and  calleth  for  thee."  <*  As  soon  as  Mary  heard 
that,  she  arose  quickly,  and  came  unto  him.  Now 
Jesus  was  not  yet  come  into  the  town,  but  was  in  that 
place  w^here  Martha  met  him.  The  Jews  then  which 
were  with  her  in  the  house,  and  comforted  her,  when 
they  saw  Mary  that  she  rose  up  hastily  and  went  out, 
followed  her,  saying.  She  goeth  unto  the  grave,  to  weep 
there.  Then  when  Mary  was  come  where  Jesus  was, 
and  saw  him,  she  fell  down  at  his  feet,  saying,  Lord,  if 
thou  hadst  been  here,  my  brother  had  not  died."  The 
very  same  sentiment,  in  the  very  same  words,  which 
but  an  hour  before  had  flowed  from  the  lips  of  Martha. 
How  natural !  probably  during  those  days  of  deep 
anxiety,  when  at  the  sick  bed  of  their  brother  they  had 
been  momentarily  expecting  the  arrival  of  their  Lord, 
this  sentence  had  a  thousand  times  formed  almost  the 
whole  of  their  communication, — *  If  he  were  but  here, 

^  Psalm  l35J?iii.  ?6^ 


332  LECTURE  III. 

Lazarus  would  not  die.'  How  precisely,  then,  is  it 
what  we  should  have  expected,  that  although  thus 
meeting  the  Saviour  separately,  each  sister  should  greet 
him  with  the  self-same  words.  Still  we  must  not  per- 
mit the  fact  that  the  observation  was  a  natural  one,  to 
disguise  from  us  the  sin  of  heart,  which  we  fear  these 
little  words  betrayed.  They  plainly  show  that  these 
afflicted  sisters  both  believed,  that  had  they  been  per- 
mitted to  order  the  course  of  events,  the  result  would 
have  been  far  happier ;  "  If  thou  hadst  been  here,"  if 
something  had  happened  which  has  not  happened,  the 
event  might  have  been  less  wretched.  O  how  often  do 
reflections  similar  to  this,  barb  the  arrow  of  affliction 
with  a  poignancy  which  nothing  else  could  give.  These 
are  the  thoughts  that  in  our  wretchedness  make  us 
doubly  wretched,  '  If  we  had  taken  such  a  course  !^  '  If 
we  had  acted  in  some  other  and  some  wiser  manner ;' 
'  If  we  had  consulted  such  a  physician,  how  different 
would  have  been  the  issue !'  There  can  be  nothing 
more  unwise,  perhaps  few  things  more  unholy,  than 
reasoning  thus.  In  dwelling  upon  secondary  causes, 
we  overlook  the  first  great  Cause  of  all — the  God  of 
heaven  and  earth,  who  alone  ordereth  all  things,  and 
doeth  all  things  well.  Has  he  had  no  share  in  the  de- 
cision ?  Did  he  not  direct  our  present  disappointment  ? 
or,  was  he  not  present  when  our  friend  was  taken  from 
us  ?  Is  the  departure  of  an  immortal  soul  a  matter  of 
such  trifling  import,  as  to  escape  the  cognizance,  or  be 
unworthy  the  appointment  of  him,  without  whom  not  a 
sparrow  falleth?  Or,  have  we  not  yet  forgiven  God 
for  interfering  with  our  happiness,  in  a  manner  which 
we  think  might  have  been  prevented  ?  Refrain,  brethren, 
we  beseech  you,  from  all  such  unholy  reasonings^  which 


LECTURE  III.  333 

are  the  fruitful  parents  of  pain,  and  grief,  and  self-re- 
proach, and  which  never  yet  have  taught  those  who 
entertain  them,  to  "  hear  the  rod,  and  him' who  ap- 
pointeth  it."  Be  satisfied  that  this  is  the  only  course  of 
safety  and  of  peace,  to  seek  earnestly  and  faithfully  the 
guidance  of  your  Heavenly  Father,  to  act  according  to 
the  judgment  which  he  has  vouchsafed,  and  having 
done  so,  to  leave  the  event  with  calmness  and  confi- 
dence in  his  hands,  whose  word  is  pledged  to  you  that 
-^^  all  things  shall  work  together  for  good  to  them  that 
love  him."     ^'  Duties  are  ours,  events  are  God's." 

Mary,  having  uttered  the  words  upon  which  we  have 
been  commenting,  does-  not  accompany  them  by  such 
a  declaration  of  faith  as  Martha  did ;  but  this  seems 
rather  owing  to  the  excess  of  her  emotion,  than  to  any 
defect  in  her  belief;  for  no  sooner  did  she  reach  the 
Saviour,  than  "  she  fell  down  at  his  feet." 

Again,  how  characteristic  and  how  natural!  She 
who  had  sat  at  his  feet  in  the  days  of  health,  finds  a 
refuge  there  in  the  hour  of  trouble.  Martha  can  reason, 
Mary  can  only  feel.  And  yet  it  would  seem  as  if  Jesus 
were  more  affected  by  this  touching  manifestation  of 
Mary's  tenderness,  than  by  all  the  accuracy  of  her 
sister's  creed.  For  the  evangelist  continues,  "When 
Jesus,  therefore,  saw  her  weeping,  and  the  Jews  also 
weeping  which  came  with  her,  he  groaned  in  the  spirit, 
and  was  troubled,  and  said.  Where  have  ye  laid  him  ? 
They  say  unto  him.  Lord,  come  and  see."  Perhaps  at 
that  moment,  speaking  after  the  fashion  of  men,  Jesus 
almost  regretted  that  he  had  set  their  faith  so  hard  a 
lesson,  and  felt  half  inclined  to  wish  that  he  had  not 
suffered  the  malady  to  run  its  fatal  course. 

"Jesus   wept."      Yes,   brethren,  there  was   nothing 


334  LECTURE  III. 

Strange  or  wonderful  in  this.  The  Saviour  was  a  man 
of  sorrows,  and  acquainted  with  grief;  intinrjate  with 
every  sinless  infirmity  of  our  nature,  our  hunger,  our 
thirst,  our  weariness,  and  our  afflictions.  He  did  not 
suppress  his  grief;  for  he  well  knew  that  to  many  of  his 
mourning  children,  it  would  in  times  to  come,  be  a 
most  heart-encouraging  reflection,  while  standing  near 
the  new-made  grave,  and  unable  to  repress  their  tears, 
to  know  that  Jesus  H  mself  had  shed  tears  of  natural 
sorrow  at  the  tomb  of  Lazarus. 

At  length  the  sorrowing  company  arrive  at  the 
sepulchre.  ^*  It  was  a  cave,  and  a  stone  lay  upon  it ;" 
or  rather  against  it.  "  Jesus  said,  Take  ye  away  the 
stone."  What  man  can  do,  man  must  do,  or  God  will 
never  interfere  to  effect  what  man  is  unable  to  perform. 
Martha,  who  had  long  been  silent,  but  who  had  accom- 
panied our  Lord,  a  deeply  interested  spectator  of  all 
that  had  gone  forward,  could  not  longer  restrain  her- 
self, and  her  anxieties  once  more  got  the  better  of  her 
faitk  While  they  are  advancing  to  obey  the  com- 
mandment of  the  Saviour,  and  to  remove  the  stone,  she 
addresses  herself  to  Jesus,  and,  as  if  to  deprecate  the 
almost  sacrilegious  act  for  which  she  sees  them  pre- 
paring, exclaims,  "  Lord,  by  this  time  he  stinketh,  for 
he  hath  been  dead  four  days."  How  often  at  the  very 
crisis  of  our  fate,  when  another  hour  of  patience, 
another  act  of  faith,  and  all  would  be  well,  does  God 
permit  us  thus  to  stumble,  as  it  were,  at  the  end  of  the 
journey !  that  the  discovery  of  our  weakness,  when  we 
least  expect  it,  may  teach  us  yet  more  of  the  plague  of 
our  own  heart,  and  send  us  yet  the  nearer  and  the 
oftener  to  God  for  help. 

^' Jesus  saith  unto  her.  Said  I  not  unto  thee,  that  if 


LECTURE  III.  335 

thou  wouldest  believe,  thou  shouldest  see  the  glory  of 
God?"  How  mild  and  gentle  a  reproof;  he  who  knows 
our  frame,  remembers  that  w^e  are  but  dust.  Christ 
knew  that  with  all  the  graces  possessed  by  this  beloved 
and  amiable  disciple,  she  w^as  imperfect  still,  and  that  if 
there  were  a  time  or  place  when  those  graces  would 
be  more  than  usually  sullied  by  the  taint  of  mortality, 
it  would  be,  while  standing  for  that  moment  of  deep 
and  terrible  suspense,  at  the  mouth  of  her  brother's 
sepulchre.  But  not  in  Martha's  heart  alone  did  our 
Lord  behold  the  workings  of  infirmity  at  that  trying 
hour;  from  the  sceptical  Sadducee,  who  believed  in  no 
resurrection,  and  who  stood  by,  the  contemptuous  wit- 
ness of  a  miracle,  which  he  resolved  to  discredit,  even 
to  the  full  assurance  of  hope,  in  the  pious  sisters  them- 
selves, all  was  infirmity,  and  needed  the  pardon  and 
forbearance  of  him  who  reads  the  heart.  In  the  hours 
even  of  our  greatest  mercies  and  highest  privileges, 
how  much  does  the  God  of  all  our  mercies,  discover 
utterly  unworthy  of  the  blessings  he  is  bestowing  upon 
us.  Yes,  at  the  very  instant  that  we  are  receiving  the 
richest  gifts  from  the  providence  of  God,  we  are  need- 
ing, and  perhaps  more  than  ever  receiving,  the  par- 
doning mercies  of  his  grace.  How  ought  the  reflection 
to  humble  us,  even  unto  the  dust,  with  the  sense  of  our 
own  unworthiness  and  sin,  and  to  fill  us  with  unbounded 
gratitude  to  him,  who  measures  not  his  blessings  by  our 
deservings. 

"  Then  took  they  away  the  stone  from  the  place 
where  the  dead  was  laid.  And  Jesus  lifted  up  his  eyes, 
and  said,  Father,  I  thank  thee  that  thou  hast  heard  me. 
And  I  knew  that  thou  hcarest  me  always ;  but  because 
of  the  people  which  stand  by,  I  said  it,  that  they  may 


336  LECTURE  III. 

believe  that  thou  hast  sent  me.  And  when  he  thus  had 
spoken,  he  cried  with  a  loud  voice,  Lazarus,  come 
forth  !  And  he  that  was  dead  came  forth,  bound  hand 
and  foot  with  grave-clothes;  and  his  face  was  bound 
about  with  a  napkin.  Jesus  saith  unto  them,  Loose 
him,  and  let  him  go."  How  strikingly  simple,  how 
truly  subhme,  is  every  portion  of  this  impressive  narra- 
tive. What  absence  of  all  effort,  of  all  display — Christ 
is  "not  the  God  of  the  dead,  but  of  the  living;  for  all 
live  unto  him,"*'  and  most  convincingly  did  the  manner 
in  which  he  performed  the  miracle,  illustrate  the  asser* 
tiom  It  was  no  greater  effort  to  him  to  pour  the  tide 
of  life  anew  into  the  stagnant  veins,  to  reanimate  the 
mouldering  frame,  to  call  that  tainted  and  corrupted 
corpse  back  from  the  sepulchre,  than  in  the  garden 
of  Gethsemane  to  awaken  the  sleeping  Peter.  Most 
astonishing  evidence  to  the  power  of  the  only-begotten 
Son  of  God !  Most  convincing  proof  of  the  truth  of 
his  own  remarkable  declaration,  that  "Even  as  the 
Father  hath  life  in  himself,  so  hath  he  given  to  the  Son 
to  have  life  in  himself"f  A  single  word  from  him  is 
sufficient  to  impart  spiritual  hfe  to  a  soul  in  the  shadow 
of  death,  natural  Hfe  to  a  body  amid  the  corruption  of 
the  grave,  and  eternal  life  to  all  the  generations  of 
Adam  upon  the  resurrection  day. 

But  why  are  we  so  struck  with  a  single  instance  of 
our  Lord's  omnipotence?  Surely  it  argues  almost  a 
want  of  faith,  that  we  should  think  so  much,  and  dwell  so 
long,  upon  the  fact  of  his  calling  one  poor  sinner  back 
to  life  again.  Can  we  not  imagine  that  he  would  almost 
my  to  us,  as  he  once  said  to  the  Jews,  "  I  have  done 

*  Matthew  xxii.  32.  t  John  v.  26. 


LECTURE  III.  337 

one  work,  and  ye  all  marvel,"*  "  Marvel  not  at  this,  for 
the  hour  is  coming,  in  which  all  that  are  in  the  graves 
shall  hear  the  voice  of  the  Son  of  Man,  and  shall  come 
forth."t 

Turn,  then,  from  the  thoughts  of  the  resurrection  of 
Lazarus,  to  that  far  more  deeply  interesting  one  which 
awaits    yourselves.      What   a    moment   will   that   be, 
brethren,  when  "  the  voice   of  the  trumpet   sounding 
long,  and  waxing  louder  and  louder,"J  and  yet  the  voice 
of  the  Son  of  man  heard  far  above  that  fearful  sound, 
until  the  mountains  shall  be  moved  by  it,  and  the  rocks 
rent,  and  the  lights  of  heaven  darkened,  and  the  powers  of 
heaven  shaken,  and  all  those  ancient  sepulchres  in  which 
the  silence  of  death  has  reigned  for  centuries,  shall  re- 
echo to  the  cry,  and  in  obedience  to  its  summons,  be 
repeopled  with  their  living  multitudes,  and  cast  forth 
the  countless  crowds  of  their  inhabitants*     The  narrow 
house  of  the  grave,  in  which  our  bodies  shall  have  so 
long  reposed,  unable  to  retain  us  when  called  by  the 
voice  of  the  Son  of  man :  the  very  chains  of  death  no 
longer  sufficiently  powerful  to  bind  us  down ;  limb  by 
Hmb,  sense  by  sense  returning,  until  breath,  and  sight, 
and  motion,  and  consciousness,  and  personal  identity, 
are  all  thoroughly  restored,  and  we  know  and  feel  our- 
selves to  be  the  same  poor,  helpless  creatures  that  we 
were,  when  we  were  laid  among  our  kindred  clay. 
What  will  be  to  every  child  of  God  the  feelings  of  that 
hour,  the  unspeakable  blessing  of  recollecting  at  the  first 
moment  of  returning  life,  that  he  is  not  alone,  that  he 
was  made  by  sovereign  grace,  a  member  of  that  great 
and  happy  family  w^ho  cannot  perish,  because  all  are 

♦  John  vii.  2l.  t  John  v.  28,  29.  t  Exodus  xix.  19. 

29 


338  LECTURE  III. 

united,  closely,  everlastingly  united,  to  their  imperishable 
Head,  to  him  whose  voice  they  hear,  and  to  whom  all 
the  judgment  of  that  great  day  has  been  committed. 
"  Of  them  whom  thou  gavest  me  have  I  lost  none,"* 
was  one  of  the  latest  sentences  delivered  by  our  Lord 
in  the  days  of  his  flesh  ;  and  if  the  words  of  the  prophet 
be  true,  "  Behold,  I  and  the  children  which  God  hath 
given  me,"-f  will  still  be  the  language  of  his  lips  upon 
the  morning  of  the  resurrection.  Who,  then,  can  anti- 
cipate the  blessedness  of  the  recollection  at  that  hour, 
that  he  who  is  come  to  be  our  Judge,  even  God  the  Son, 
w^as  "  not  ashamed"!  while  we  were  toiling  and  travail- 
ing upon  earth,  "  to  call  us  brethren  ;"  that  we  had  been 
permitted  even  then,  to  call  the  Most  High  God,  "  Abba, 
Father ;"  that  God  the  Holy  Ghost  had  even  there, 
borne  witness  with  our  spirits  that  we  w^ere  the  children 
of  God,  and  if  children,  then  heirs ;  heirs  of  God,  and 
joint  heirs  with  Christ,  of  "  an  inheritance  incorruptible, 
undefiled,  and  that  fadeth  not  away,  reserved  in  heaven 
for  us."§ 

O,  it  is  well  often  to  endeavour  to  realize  this  solemn 
scene ;  it  is  a  powerful  corrective  to  the  folHes  and  plea- 
sures, the  ambition  and  pageantry  of  earth.  Brethren* 
you  who  are  still  in  the  world,  and  of  the  world,  suffer 
for  a  few  brief  moments  the  word  of  exhortation.  What 
will  all  that  your  hearts  are  at  present  filled  with,  all 
that  your  hands  are  engaged  in,  all  that  your  days  and 
nights  are  now  employed  in,  avail  you,  when  the  trum- 
pet of  the  archangel,  the  voice  of  God,  shall  burst  the 
sepulchre  ?  You  who  are  living  to  the  world  more  than 
unto  God,  I  solemnly  charge  you  by  the  certainty  of 

*  John  xviii.  9.        t  Isaiah  viii.  18.        t  Hebrews  ii.  11.        $  1  Peter  i.  4. 


LECTURE  III.  339 

that  great  event  of  which  we  speak,  by  the  assurance 
that  we  shall  meet  before  the  tribunal  of  our  Lord  and 
Saviour  Jesus  Christ,  that  you  this  day  carry  away  with 
you  an  abiding  impression  of  death  and  judgment,  and 
heaven  and  hell ;  that  in  your  most  thoughtless  hours, 
amidst  the  giddy  throng  of  those  who,  like  yourselves, 
are  living  unto  pleasure,  and  are  therefore  dead  while 
they  live,  you  make  of  yourselves  this  solemn  inquiry, 
"  What  shall  it  profit  me,  if  I  gain  the  whole  world,  and 
lose  my  own  soul  ?  or,  what  shall  I  give  in  exchange 
for  my  soul  ?"*  And  may  the  answer  be,  by  God's 
grace,  of  such  a  nature,  that  you  may  resolve  now, 
while  time,  and  fife,  and  sense  remain,  to  be  earnest  in 
the  great  work  of  the  salvation  of  your  soul ;  now  to 
cast  yourself  with  Mary  at  the  feet  of  your  Redeemer, 
now  to  strive  and  pray  that  you  may  be  with  that 
happy  family  of  whom  we  have  this  day  spoken,  among 
the  number  of  those  whom  "  Jesus  loveth ;"  knowing  for 
your  consolation,  that  whom  "  he  loveth,"  he  "  loveth 
unto  the  end,"t  and  that  ''  neither  death,  nor  Ufe,  nor 
angels,  nor  principalities,  nor  powers,  nor  things  pre- 
sent, nor  things  to  come,  nor  height,  nor  depth,  nor  any 
other  creature,  shall  be  able  to  separate  us  from  the  love 
of  God,  which  is  in  Christ  Jesus  our  Lord. "J 

*  Matthew  xvi.  26.  t  John  xMi.  1.  t  Romans  viii.  38,  39. 


34Q 


LECTURE    IV. 


St.  Matthew  xix.  16. 


"  And,  behold,  one  came  and  said  unto  him,  Good  Master,  what 
good  thing  shall  I  do,  that  I  may  have  eternal  life  ?" 

The  incident  in  our  Lord's  history  which  we  intend 
ta  consider  at  present  as  following  next  in  order  of  time, 
among  the  striking  events  in  the  Saviour's  life,  to  that 
which  was  brought  before  you  in  the  last  discourse,  will 
not  indeed  possess  the  same  intense  or  breathless  inte- 
rest, but  we  may  hope,  will,  by  God's  grace,  be  quite  as 
instructive,  quite  as  improving.  The  subject  of  it  is 
our  Lord's  interview  with  the  rich  young  man,  related 
with  Uttle  variation  by  the  first  three  evangelists  ;  we 
shall,  therefore,  take  St.  Matthew's  narrative*  as  our 
ground-work,  filling  in  the  additional  details  of  the  story 
from  St.  Markf  and  St.  Luke.J  "  And  when  Jesus  was 
gone  forth  into  the  way,  behold,  a  certain  ruler  came 
running,  and  kneeling  to  him,  and  asked  him,  saying. 
Good  Master,  what  good  thing  shall  I  do,  that  I  may 
have  eternal  life  ?" 

The  character  of  the  applicant  is  almost  as  clearly 
developed  by  this  opening  passage  of  the  narrative,  as 

*  Matthew  xix.  16—22.         t  Mark  x.  17—22.  |  Luke  xviii.  10— 2a 


LECTURE  IV.  341 

his  station  in  life.  He  was  evidently  an  amiable, 
warm-hearted,  affectionate  young  man.  It  was  not 
common  at  that  period  for  any  of  his  order  to  seek  the 
Saviour  of  the  world.  True  it  is,  that,  as  we  have 
seen,  Jesus  was  followed,  and  followed  readily,  by 
many,  but  they  were  usually  the  poor,  and  the  desti- 
tute, and  the  afflicted.  Indeed,  we  have  hitherto  only 
heard  of  one  ruler  who  ever  sought  him  for  the  pur- 
poses of  spiritual  instruction;  and  he  crept  to  his  lonely 
dwelling  under  the  shadow  of  the  night,  glad  to  escape 
the  observation  and  the  sneers  of  those  who  would 
have,  no  doubt,  unkindly  criticised  a  daylight  visit. 
There  was  no  such  apprehension  in  the  mind  of  him 
of  whom  w^e  speak,  Jesus  was  "in  the  way,"  in  the 
high  road,  surrounded  by  his  disciples,  and  still  at- 
tended, probably,  by  many  of  "  the  great  multitudes," 
who,  as  we  are  told  in  the  second  verse  of  the  chapter, 
had  followed  him  out  of  Galilee,  and  yet  this  young 
ruler  came  "  running,"  and  boldly  and  openly  acknow- 
ledged his  respect  for  our  Lord  by  kneehng  at  his  feet, 
while  he  made  the  solemn  and  important  inquiry.  The 
very  terms  also,  in  which  his  question  was  expressed, 
are  characteristic  of  the  same  frankness  and  good  feel- 
ing. Many  other  applicants  had  called  our  Saviour, 
"  Master,"  but  I  know  of  no  other  instance  in  his  his- 
tory, in  which  he  was  addressed  as  "  Good  Master ;" 
while  the  inquiry,  "  What  good  thing  shall  I  do,  that 
I  may  have  eternal  life?"  at  once  pronounces  the 
speaker  to  have  been  in  earnest  in  the  search,  and 
although  doubtless,  very  defective  in  his  views  of  divine 
truth,  and  probably  too  well  satisfied  with  his  own 
imaginary  attainments  in  religion,  yet  apparently  very 
desirous   to   learn,   and  not  unwilHng  to  make  some 

29* 


342  LECTURE  IV. 

sacrifices,  and  to  expect  some  difficulties  in  the  attain- 
ment. 

Our  Lord,  before  he  returns  any  reply  to  the  deeply 
interesting  inquiry,  comments  for  a  moment  upon  the 
singularly  unusual  epithet,  which  the  young  man  had 
applied  to  him.  "  He  said  unto  him,  Why  callest 
thou  me  good?  There  is  none  good  but  one,  that  is 
God." 

It  is  remarkable  that  Socinians  should  have  selected 
so  slender  a  foundation  upon  which  to  build  so  largely 
as  they  have  done,  when  they  attempted  to  erect  upon 
this  simple  declaration,  the  ponderous  superstructure  of 
a  denial  of  the  Divinity  of  our  Lord.  Here,  say  they, 
is  a  distinct  disavowal,  from  the  lips  of  Christ  himself 
of  all  right  to  the  title  of  essential,  independent,  infinite 
goodness,  which  belongs  to  God  alone ;  therefore  does 
he  equally  disavow  all  claim  to  that  identity,  or  co- 
equality  with  Deity,  with  which  his  followers  would 
invest  him.  It  is,  however,  evident,  that  the  answer  of 
our  Lord  implies  no  such  disavowal.  The  young  man 
came,  earnestly  seeking  truth,  and  the  first  words  of 
Christ  convey  a  very  important  portion  of  divine  truth 
to  his  mind,  '^  None  is  good,"  essentially  and  perfectly, 
but  God,  why,  therefore,  callest  thou  me  good,  since 
thou  hast  never  yet  been  taught,  like^the  holy  Peter  and 
the  spiritually  enlightened  Martha,  that  truth,  which 
flesh  and  blood  cannot  have  revealed  to  thee,  that  I 
am  indeed  the  Christ,  the  Son  of  the  living  God,  co- 
equal in  dignity,  and  power,  and  goodness,  with  God 
himself;  yea,  that  I  am  "God  of  God,  light  of  lights 
very  God  of  very  God."  Had  the  young  ruler  pro- 
fessed a  belief  in  this  vital  truth  of  the  religion  of  Jesus, 
most  certainly  our  Lord  would  never  have  called  in 


LECTURE  IV.  343 

question  the  propriety  of  his  epithet,  but  would  have 
confirmed  it,  as  he  did  the  declaration  of  Pilate  by  the 
strongest  possible  affirmative  and  acquiescence.  How- 
ever, for  the  moment,  let  this  pass;  the  epithet  was 
applied  in  kindness,  though  in  ignorance,  and  the  ex- 
posure of  that  ignorance  is  sufficient.  Here,  then,  is 
the  answer  to  the  question ;  "  If  thou  wilt  enter  into 
life,  keep  the  commandments."  "  The  young  man 
saith  unto  him,  Which?  Jesus  said,  Thou  knowest  the 
commandments.  Thou  shalt  do  no  murder,  thou  shalt 
not  commit  adultery,  thou  shalt  not  steal,  thou  shalt  not 
bear  false  witness,  honour  thy  father  and  thy  mother; 
and  thou  shalt  love  thy  neighbour  as  thyself* 

It  seems  at  first  sight  remarkable  that  this  reply  of 
our  Lord  should  differ  so  widely  and  so  importantly, 
from  other  answers  given  both  by  himself  and  by  his 
disciples,  to  similar  inquiries.  When,  for  instance,  the 
Jews  asked  our  Lord  ''  What  shall  we  do  that  we 
might  work  the  works  of  God,"*  Christ  at  once  and 
unhesitatingly  proposed  the  Gospel  to  them  ;f  "  This  is 
the  work  of  God,  that  ye  believe  on  him  whom  he  hath 
sent,"  So,  again,  his  disciples,  in  answer  to  similar 
inquiries,  replied,  "Believe  on  the  Lord  Jesus  Christ, 
and  thou  shalt  be  saved."  Why,  then,  was  our  Lord's 
reply  so  remarkably  different  upon  the  present  occa- 
sion? Did  he  indeed  intend  that  all  around  him 
should  suppose  that  obedience  to  the  commands  of  God, 
such  a  poor,  miserable,  imperfect  obedience,  as  even 
the  best  of  men  could  offer,  would  open  the  doors  of  the 
kingdom  of  heaven?  If  so,  then  indeed  "is  our  preach- 
ing vain,  and  your  faith  is  vain  also  ;"J  nay,  then  was 
the  blood  of  the  only-begotten  son  of  God  wasted  upon 


t 


'  John  vi.  S8.  t  John  vi.  2a  X  \  Corinthians  xv.  11 


344  LECTURE  IV. 

Calvary,  and  we  must  reverse  the  apostle's  deckration, 
and  say,  We  are  not  under  grace  but  under  the  law. 

Doubtless  there  is  some  other  and  some  better  expla- 
nation of  our  Lord's  reply,  and  more  in  accordance 
with  the  whole  tenor  of  his  precepts  and  his  doctrines, 
than  this.  Probably  we  shall  discover  it  in  the  state  of 
mind  of  him  whom  he  addressed ;  he  was  a  man  evi- 
dently living  under  the  covenant  of  works,  and  our 
Lord  simply  meets  him  upon  his  own  ground.  He  in- 
quires what  particular  commandment  he  must  obey, 
that  he  might  enter  into  life.  He  saith  unto  him. 
Which  ?  Christ  repeats  almost  the  whole  of  the  second 
table.  The  young  man,  not  at  all  aware  of  the  spi- 
rituality of  the  law  of  God,  and  therefore  not  abashed 
at  the  extent  of  its  requirements,  answered  and  saith 
unto  him,  "  All  these  things  have  I  kept  from  my  youth 
up,  what  lack  I  yet  ?"  This  is  often  supposed  to  be  the 
language  of  presumption  and  self-conceit;  it  rather  ap- 
pears to  be  the  language  of  ignorance  and  honest  inquiry. 
There  is  little  doubt  that,  viewing  the  decalogue  as  the 
generality  of  the  Jews  of  our  Saviour's  time  were  in  the 
habit  of  doing,  this  young  man,  carefully  educated  in 
all  outward  observances,  and  very  little  acquainted 
with  the  state  of  his  own  heart,  might  really  have 
believed  that  what  he  said  was  the  language  of  truth, 
and  that  seeing  only  as  man  sees,  and  judging  as  man 
judges,  he  had  kept  all  these  things  from  his  youth 
up.  He  was  now,  therefore,  precisely  in  that  state  best 
adapted  to  the  test  which  our  Lord  was  about  to  apply. 
His  attention  had  been  distinctly  called  to  the  require- 
ments of  that  covenant  of  works  within  which  he  stood, 
and  to  the  power  of  his  own  heart  for  fulfilling  its  de- 
mands ;  and  knowing,  even  to  the  degree  to  which  he  , 
knew  it,  the  exceeding  breadth  of  the  law  of   God, 


LECTURE  IV.  345 

and  the  extreme  weakness  of  the  heart  of  man,  he 
could  yet  confidently  make  the  inquiry,  "  What  lack  I 
yet  ?"  *  I  do  not  find  these  things  difficult,  I  have 
never  found  them  so ;  tell  me,  then,  what  remains  for 
me  to  do ;  show  me  something,  if  there  be  any  thing  so 
difficult,  that  I  cannot  achieve:  I  long  ardently  for 
heaven;  I  burn  with  the  desire  of  meriting  its  joys;  no 
command  so  arduous  that  I  shall  not  attempt  it,  few  so 
impracticable  that  I  shall  not  fulfil  them.' 

"  Now,  when  Jesus  heard  these  things,  he  beholding 
him,  loved  him."  He  loved  his  zeal,  his  ardour,  his 
early  obedience,  his  present  anxiety  and  hopefulness; 
and  said  unto  him,  "Yet  lackest  thou  one  thing:  if  thou 
wilt  be  perfect,  go  thy  way,  sell  that  thou  hast,  and  give 
to  the  poor,  and  thou  shalt  ha\^  treasure  in  heaven,  and 
come,  take  up  the  cross,  and  follow  me." 

What  a  test  was  this  for  his  new-born  desires  after 
heaven;  what  a  touchstone  for  his  sincerity!  What 
a  trial  of  the  power  of  the  law,  to  convict  of  disobe- 
dience all  who  profess  to  keep  it !  But  was  it  nothing 
more,  was  there  no  gospel  hidden  in  this  brief  com- 
mand? Shall  we  who  hear  these  words,  presume  to 
say  that  Christ  never  preached  faith  to  this  inquirer? 
Why,  what  was  implied  by  inviting  him  to  take  up  the 
cross  and  to  follow  Jesus  ?  It  was  the  very  language 
in  which  he  called  almost  every  one  of  the  disciples ; 
they  doubted  not  the  meaning ;  they  knew  that  in  fol- 
lowing Christ  they  were  to  acknowledge  him  as  the 
Messiah  of  God ;  and  they  knew  that  in  taking  up  the 
cross,  they  assumed  no  imaginary  burden,  but  were  to 
bear  the  opposition  and  contempt,  the  persecution  and 
malevolence,  of  their  fellow-men,  until  that  cross  on 
earth  should  be  exchanged  for  the  crown  in  heaven. 


346  LECTURE  IV. 

Doubtless  the  young  ruler  also  knew  it  well,  he  could 
not  but  know,  the  claim  which  so  many  had  already 
acknowledged,  and  which  all  might  see,  in  the  prophe- 
cies fulfilled,  and  in  the  miracles  wrought  by  him  who 
thus  invited  him.  But  then  he  knew  too  well,  the  pains 
and  penalties  to  which  such  an .  acknowledgment,  and 
such  an  association  with  the  Saviour,  would  expose 
him  ;  and  when  he  thought  of  coming  years  of  penury, 
and  then  looked  back  upon  the  comforts  and  the  luxuries 
which  had  become  absolutely  necessary  to  his  happiness; 
and  when  he  viewed  the  poor  and  poverty-stricken  com- 
pany who  surrounded  the  Saviour,  and  then  asked  him- 
self,— And  am  I  to  mingle  in  this  train  ?  to  follow  this 
despised  Nazarene  ?  to  sit  down,  day  by  day,  with  that 
Galilean  pubUcan?  to  ^sociate  with  those,  no  doubt 
excellent  men,  but  still  unpolished  and  uncivilized  fisher- 
men, and  part  with  all,  sell  every  thing,  give  up* every 
friend,  abandon  every  acquaintance,  and  cast  in  my  lot, 
not  for  a  day,  or  for  a  year,  but  for  ever,  with  persons 
who  never  knew  the  enjoyment,  and  therefore  never  felt 
the  loss,  of  the  refinements  amidst  which  I  five  ?  O,  it 
is  too  much ;  heaven  is  too  dearly  purchased  at  such  a 
costly  sacrifice. 

Who  can  be  surprised  at  the  result  ?  It  must  infallibly 
be  the  same  in  every  case,  where  man,  poor,  frail,  sin- 
ning and  sinful  man,  attempts  to  stand  upon  the  covenant 
of  works,  and  to  enter  heaven  by  his  obedience.  It  may 
endure  for  a  time,  and  to  the  outward  view^  which  weighs 
no  motives,  and  measures  only  by  the  eye,  it  may  appear 
fair  and  plausible,  but  the  day  must  come  when  some  dif- 
cult  test  will  be  proposed,  some  trial  of  our  patience  or  of 
our  love,  from  which  unassisted  nature  shrinks  back,  quite 
terrified  and  bafliied,  and  the  covenant  of  works  is,  even  to' 


i  LECTURE  IV.  347 

the  apprehension  of  the  least  observant,  for  ever  broken 
and  destroyed.  So  was  it  in  the  case  before  us;  all  this 
young  man's  hope  of  heaven  was  built  upon  his  implicit 
obedience :  a  single  test  decides  its  utter  worthlessness. 
When  he  inquired,  "What  lack  I  yet?"  he  probably 
thought  that  the  answer  could  contain  no  demand  with 
which  he  could  not  most  fully  and  most  cheerfully  com- 
ply. So  different  was  the  event,  so  thoroughly  and  en- 
tirely was  he  discomfited,  that  he  appears  not  to  have 
hazarded  another  word,  and  we  know  not  that  he  ever 
courted  another  interview.  All  that  inspiration  has  re- 
corded, which  certainly  does  not  forbid  our  hope  that 
his  sorrow  was  one  day  turned  into  joy,  though  it  says 
nothing  to  encourage  it,  is,  that  "  When  the  young  man 
heard  that  saying,  he  went  away  sorrow^ful,  for  he  had 
great  possessions." 

My  brethren,  if  we  were  to  search  from  end  to  end 
the  matchless  history  in  which  we  are  engaged,  I  know 
not  that  we  could  select  an  incident  which  appears  more 
peculiarly  adapted  to  a  large  proportion  of  this  congre- 
gation, than  the  story  you  have  just  heard.  How  many 
are  there  at  this  moment  within  these  walls,  who  answer, 
in  many  respects  at  least,  to  the  character  of  him  of  whom 
we  have  been  speaking.  Young,  rich,  noble,  well-in- 
formed, virtuous,  amiable,  affectionate,  and  in  addition 
to  all  these,  coming  voluntarily,  coming  readily,  with  a 
real  and  earnest  desire  to  know  what  they  "  shall  do  to 
inherit  eternal  life."  It  is  a  comfort  to  every  Christian 
minister  to  find  that  even  where  there  were  no  spiritual 
attainments  to  attract  the  afiection  of  the  Saviour,  our 
Divine  Master  "  loved"  inquirers  such  as  these.  He 
did  not  say,  as  many  a  human  teacher  would  have  said, 
in  such  a  case  as  that  before  us ;  There  is  no  hope  of 


348  LECTURE  IV. 

such  a  man,  so  much  ignorance,  so  much  inconsistency, 
Hstcning  to  me  to-day  and  Hving  to  the  world  to-morrow : 
No!  a  compassionate  Saviour  gladly  seized  the  opportu- 
nity that  was  offered  him,  and  while  he  felt  kindly  towards 
him,  he  spoke  kindly  to  him,  and  seemed  almost  as  sor- 
rowful when  that  young  ruler  turned  aside,  uninfluenced 
andtunconverted,  as  when  weeping  over  the  devoted  city 
of  Jerusalem.  But  then,  brethren,  while  we  thus  mark 
the  feeling  with  which  our  divine  Master  contemplated 
such  a  case  as  this,  we  must  not  overlook  the  manner 
of  his  treatment.  It  was,  as  we  have  seen,  a  very 
striking  and  peculiar  instance,  and  yet  our  Lord  did 
not  modify  his  message  to  meet  the  emergency  of  it ; 
there  was  no  change,  no  diminution  of  requirement, 
because  the  applicant  was  rich,  and  a  ruler.  Our  Lord 
addressed  the  self-same  command  to  him,  that  he  had 
to  the  poorest  fisherman,  or  the  most  despised  and  de- 
graded publican, "  Leave  that  thou  hast,  and  follow^  me." 
Whether  it  were  a  thousand  acres,  or  one  poor  fishing 
net,  makes  no  distinction  in  the  sight  of  God.  This 
was  the  command,  no  doubt  peculiar  to  that  time,  but 
still,  as  long  as  it  was  required  at  all,  it  was  required  of 
each,  and  every  one.  The  great  truth,  then,  which  we 
would  deduce,  is  this ;  that  the  demands  of  the  gospel 
never  vary  with  the  rank,  or  station,  or  age,  or  feelings 
of  the  person  to  whom  they  were  addressed*  As  much 
is  required  of  the  highest,  as  of  the  lowest ;  the  same  is 
required  of  the  richest,  as  of  the  poorest.  ^^4 

We  say,  then,  to  you  who  are  among  the  class  of 
inquirers  to  whom  we  have  already  alluded,  that  God 
speaks  as  plainly,  that  Christ  addresses  himself  as  autho* 
ritatively  to  you,  as  he  does  to  the  poorest  and  the  most 
destitute  who  throng  our  aisles.     Have  you,  for  instance, 


LECTURE  IV.  349 

come  hither  this  day,  really  making  the  inquiry  in  ear- 
nest, "  What  lack  I  yet  V^  Then  must  you  learn,  what- 
ever be  your  age,  or  rank^  or  station  in  society,  that  we 
have  but  one  answer,  never  modified,  never  changed. 
The  Lord  Jesus  Christ  says  to  every  individual  among 
you,  "  Come,  follow  me."  I  am  still  going  through  the 
world,  accompanied  by  a  little  flock,  whose  rule  oi  life, 
whose  motives,  pleasures,  and  desires,  differ  as*  widely 
from  the  great  mass  of  mankind,  and  are  perhaps  as 
foreign  to  your  taste,  as  the  habits  of  those  Galilean 
fishermen  were  to  that  young  ruler.  Nevertheless,  if 
you  will  follow  mC)  you  must  be  one  of  this  little  com- 
pany; yes,  however  it  may  oppose  all  your  preconceived 
opinions,  you  must  cast  in  your  lot  with  the  people  of 
God :  you  must  commence  the  life  of  faith ;  you  must 
leave  off  all  dependence  upon  your  own  merits,  your 
own  righteousness,  and  trust  simply  and  implicitly  to 
what  I  have  already  done,  by  pouring  forth  my  blood 
upon  the  cross,  to  reconcile  you  to  God,  and  you  must 
live  a  life  of  holy  obedience  and  preparedness  for  my 
kingdom  and  glory^  the  world  being  crucified  unto  you, 
and  you  unto  the  world.  And  this  you  cannot  do  in  any 
age,  or  in  any  society^  without  diflfering  widely  from  the 
multitude;  without  taking  the  word  of  God  simply  and 
absolutely  for  the  daily  guide  and  the  only  guide  of  your 
actions,  and  practically  opposing,  by  your  conduct,  the 
opinions  of  all  around  you,  when  they  run  (Counter  to 
that  revealed  will. 

How  many  are  there  evert  among  ourselves,  of  whom 
we  are  compelled  to  say,  when  sUch  a  test  as  this  is 
produced,  "  Yet  lackest  thou  one  thing ;"  the  heart  has 
never  yet  been  truly  thus  given  to  God  in  Christ  Jesus, 
This  is  the  one  thing  which  carries  a  thousand  others  in 

30 


350  LECTURE  IV. 

its  train.  Because  you  have  not  given  your  heart  to 
God,  therefore,  there  cannot  be  this  real,  vital  change  of 
life ;  therefore,  there  cannot  be  this  conscientious  renun- 
ciation of  the  sinful  pleasures  and  folUes  of  the  world; 
therefore,  there  is  not  this  hearty  desire,  by  all  holy 
obedience  and  separation  from  the  world,  to  follow 
Christ.  You  may  take  a  certain  degree  of  pleasure  in 
hearing  his  word,  or  attending  his  ordinances,  and  with 
respect  to  them,  you  may  be  able  to  say,  All  these  things 
have  I  kept  from  my  youth  up ;  but  then  you  consider 
this  perfectly  compatible  with  just  as  large  and  as  un- 
necessary an  intercourse  with  the  world,  as  the  most 
devoted  of  its  followers.  And  you  satisfy  your  con- 
sciences by  saying,  that,  as  you  do  not  see  these  things 
in  the  same  light  as  others  do,  who  condemn,  or  dis- 
allow them,  to  you,  they  are  immaterial.  Doubtless  the 
young  ruler,  as  he  walked  away  in  sorrow  from  our 
Lord,  contented  himself  with  precisely  the  same  plea, 
and  reconciled  himself  to  the  course  he  was  taking,  by 
lamenting  that  so  good  a  man  as  Jesus  should  so  much 
have  undervalued  all  the  good  works,  of  which  he  told 
him,  and  should  know  so  little  of  the  world  as  to  require 
a  sacrifice,  so  unreasonable  and  so  preposterous;  and 
thus  resolved,  like  many  among  ourselves,  to  continue 
his  own  course,  only  deeply  regretting  that  it  was  quite 
out  of  his  power  to  follow  the  Saviour's  recommenda* 
tion.  Brethren,  what  can  we  say  which  shall  influence 
persons  such  as  you  are?  of  all  classes,  the  most  difficult, 
the  most  unassailable.  Shall  we  urge  you  to  weigh 
these  pleas  in  the  balance  of  the  sanctuary,  that  you 
may  learn  their  utter  worthlessness  ?  Shall  we  entreat 
you  to  look  at  these  things  by  the  light  of  eternity,  that 
you  may  see  them  in  their  true  colours  ?     Or,  shall  we 


LECTURE  IV.  351 

adopt  a  different  method,  and,  discarding  the  terrors  of 
the  Lord,  only  assure  you  that  even  at  the  very  moment 
when  you  are  thus  virtually  forsaking  Christ,  and  reject- 
ing your  own  salvation,  Jesus  loves  you,  and  is  as  anxious 
as  he  ever  was  that  you  should  decide  differently,  and 
that  he  even  now  beseeches  you  by  us,  ''  Be  ye  recon- 
ciled to  God."  But,  then,  Christ  loved  this  ruler  also, 
and  yet  he  suffered  him  to  depart  in  sorrow  from  his 
presence,  rather  than  diminish  one  iota  of  his  demand 
upon  him,  although  it  was  to  be  thrown  into  the  scale 
against  the  salvation  of  a  soul.  So  is  it  with  you  to 
whom  we  are  speaking ;  we  do  not  scruple  to  say  that 
the  Lord  Jesus  loves  you  now,  because  he  sees  much 
that  when  directed  by  new  motives,  and  tending  to  new 
results,  when  flowing  from  the  love  of  God,  and  tending 
to  the  glory  of  God,  will  become  truly  and  positively 
lovely:  but  then  neither  miUstwe  hesitate  to  declare  that 
unless  his  promises  be  accepted,  his  commands  obeyed, 
his  requirements  fulfilled,  unless  you  close  with  the  offers 
of  the  Lord  Jesus  Christ,  and  receive  him,  and  by  his 
grace  become  one  with  him  and  he  with  you,  this  love 
can  only  be  succeeded  in  his  mind  by  those  feelings  of 
regret  with  which  a  merciful  judge  pronounces  the  sen- 
tence that  consigns  the  delinquent  to  utter  and  irremedi- 
able destruction. 

Brethren,  we  say  this,  not  in  anger  but  in  sorrow,  that 
the  most  painful  feature  of  our  ministry  among  you — so 
painful  that  it  almost  tempts  us  at  times  to  abandon  it  in 
despair — is  the  knowledge  that  you  will,  some  at  least 
among  you,  hear  the  plainest  and  most  appalling  truths 
of  the  gospel,  the  earnest,  urgent  calls  to  follow  Christ, 
the  command  to  come  out  and  be  separate  from  a  world 
lying  in  wickedness,  and  after  all,  actually  do  not  reach 


352  LECTURE  IV. 

^ven  that  point  at  which  the  ruler  of  whom  w^e  sj^eak,  fell 
short  of  heaven !  You  do  not  obey  the  command,  and 
you  do  not  go  away  sorrowful  that  you  can  disobey  it ; 
you  return  in  many  cases,  only  to  plunge  the  deeper  into 
sins  and  follies,  which  your  hearts  condemn.  We  can 
only  say,  God  be  merciful  to  us  sinners ! 

'^  When  Jesus  saw  that  he  was  very  sorrowful,  he 
looked  round  about,  and  said  unto  his  disciples,  How 
hardly  shall  they  that  have  riches  enter  into  the  kingdom 
of  God,"  This  may  be  considered  as  the  moral  of  the 
story,  the  extreme  increase  of  difficulty  which  worldly 
possessions  cast  in  the  way,  to  the  attainment  of  the 
heavenly  glory.  You  may  attempt  to  modify  the  de- 
claration by  adopting  the  addition  which  we  meet  with 
in  St.  Mark^ "  How  hard  is  it  for  them  that  trust  in  riches, 
to  enter  into  the  kingdom  of  God  ;"*  but  then,  brethren, 
w^here  are  they  to  be  found  who  really  possess  wealth, 
and  never  trust  in  it ;  who  knowing  that  they  can  say  to 
their  souls,  "  Soul,  thou  hast  much  goods  laid  up  for 
many  years,"f  can  still  say,  '^Give  us  this  day  our  daily 
bread,"  with  a  heart  as  simply  dependent  upon  their 
Father  which  is  in  heaven,  for  the  food  which  that  day's 
necessities  require,  as  the  man  who  is  literally  compelled 
to  look  upward  for  his  daily  sustenance,  and  to  gain  his 
daily  bread,  by  God's  blessing  upon  his  daily  labour  ? 
No !  experience  tells  us,  that  except  in  some  few,  rare, 
and  blessed  instances,  it  cannot  be  ;  that  the  man  who 
possesses  an  abundance,  will  find  the  difficulty  of  a 
simple  faith  immeasurably  increased.  He  has  some- 
thing to  look  to  besides  God;  and  almost  imperceptibly, 
that  secondary  source  of  comfort  and  consolation  will 

*  Mark  x.  24.  t  Luke  xii.  19. 


LECTURE  IV.  353 

encroach  upon  the  attention,  and  love,  and  devotedness, 
and  dependence,  which  belong  to  God  alone,  and  in  his 
mind  will  occupy  the  place  of  Deity.  Who  is  there 
that  knows  his  own  heart,  who  will  for  a  moment  doubt 
it  ?  Is  there  an  individual  present,  blessed  even  with  a 
competency  of  this  world's  goods,  who  does  not  feel  that 
there  are  times  when  they  greatly  clog  his  footsteps  on 
the  heavenward  road ;  many  customs  which  he  would 
not  imitate,  many  habits  which  he  would  not  adopt, 
many  pleasures  which  wean  the  soul  from  God,  and  of 
which  he  wotild  not  be  partaker  but  for  the  allurements 
by  which  he  is  surrounded.  May  we  not  ask  almost 
every  individual  among  you,  are  you  not  conscious  that 
you  should  at  this  hour  have  been  much  nearer  to  the 
kingdom  of  God,  if  yours  had  been  a  harder  and  more 
difficult  path  through  life  than  your  worldly  circum- 
stances have  made  it  ?  But,  perhaps,  it  is  vain  to  seek 
the  truth  of  this  from  him  who  has  never  known  but  one 
station  in  society;  only  ask  the  man,  then,  who  has  had 
a  personal  experience  of  the  effect  of  both  adversity 
and  prosperity,  of  poverty  and  wealth,  which  state  he 
felt  to  be  the  most  conducive  to  the  spiritual  interests  of 
his  soul?  in  which  he  sought  God  the  most  earnestly,  in 
which  he  walked  with  him  the  more  closely,  in  which 
his  communion  with  God  was  the  most  heartfelt,  hum- 
ble, and  sincere  ?  We  do  not  hesitate  to  assert  that  he 
will  say  at  once,  "  My  days  of  poverty ;"  when  I  was 
the  possessor  of,  it  may  be,  but  a  single  room,  when  all 
that  I  had  was  the  produce  of  my  labour  during  the 
day  that  w^as  passing  over  me,  there  was  then  no  cloud 
between  me  and  my  God,  nothing  that  hindered  the 
ascent  oT  my  prayers  to  him,  or  the  descent  of  his  spi- 
ritual mercies  upon  me :  if  I  was  not  a  happier,  I  was 

30* 


354  LECTURE  IV. 

certainly  a  holier  man,  than  now,  when  surrounded  by 
every  comfort  and  every  luxury  which  heart  can  desire. 
And,  therefore,  our  Lord  truly  added,  adopting  a  pro- 
verbial expression  of  the  East,  "  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."  When  his  disciples 
heard  it  they  were  exceedingly  amazed,  saying,  not 
"  How  then  shall  this  rich  young  ruler  hope  for  salva- 
tion 1^^  but,  '*■  Who  then  can  be  saved  ?'  Brethren,  it  is 
important  to  mark  this  inquiry  of  the  apostles,  because 
it  throws  much  light  upon  the  meaning  of  our  Lord. 
Riches  are  comparative,  and,  probably^  almost  every 
one  among  you,  when  he  reads  the  story,  determines 
that  the  amount  of  wealth  which  constituted  a  rich  man 
in  our  Lord's  acceptation  of  the' term,  was  an  abundan<^e, 
no  doubt  common  in  Eastern  countries,  but  such  as  falls 
to  the  lot  only  of  the  more  privileged  classes  in  our 
less  genial  clime,  or,,  at  any  rate,  was  most  unques- 
tionably something  more  than  he  possesses.  The  very 
question  of  the  disciples  refutes  this  prevalent  opinion ; 
they  were  poor  themselves,  and  like  all  men  in  their 
station,  their  idea  of  what  should  constitute  wealth 
would  be  but  moderate,  and  yet  they  ask,  "  Who  then 
can  be  saved?*'  evidently  understanding  our  Lord  to 
speak  not  of  the  overgrown  possessors  of  untold  thou- 
sands, but  of  the  great  majority  of  mankind ;  or  their 
inquiry  would  have  been  particularly  pointless  and  un- 
meaning. Neither  does  our  Lord  utter  one  word  which 
is  calculated  to  diminish  the  difficulty,  or  to  correct  their 
misappprehension ;  He  simply  replies,.  "With  men  this 
is  impossible,"  "  but  not  with  God,"  "for  with  God  all 
things  are  possible." 

Be   assured   then,  brethren,   that   the  moral  speaks 


LECTURE  IV.  355 

almost  to  every  individual  amongst  us ;  few,  very  few 
at  least  in  the  middle  classes  of  society,  who  can  escape 
its  point.  If  you  enjoy  a  competency,  if  you  are  bless- 
ed with  a  large  and  liberal  allowance  of  the  good  things 
of  this  world,  you  have  enough  to  clog  your  wheels,  to 
narrow  the  way,  and  to  straiten  the  gate  to  everlast- 
ing life.  Learn  then,  however  men  may  speak  of  it, 
that  the  eternal  salvation  of  a  soul,  although  entirely  the 
work  of  free  and  sovereign  grace  is  to  every  individual, 
and  more  especially  to  those  surrounded  by  the  luxuries 
of  life,  a  matter  of  the  extremest  difficulty,  and  requir- 
ing the  most  earnest,  persevering,  intense  application  of 
all  the  powers  of  the  mind,  and  all  the  efforts  of  the  will. 
Every  declaration,  even  every  single  expression  in  the 
word  of  God,  is  calculated  to  convey  this  solemn  truth ; 
an  apostle  declares,  that  even  the  righteous  shall  scarcely 
be  saved ;  our  Lord  himself  does  not  merely  say, 
"  Strive  to  enter  in  at  the  strait  gate,"  as  our  transla- 
tion renders  it,  but  "  agonize"^  to  enter  in.  And  can  you 
hope  that  heartless  efforts,  cold  prayers,  listless  en- 
deavours, divided  affections,,  will  come  up  to  the  re- 
quirements which  such  words  and  such  declarations 
convey  ;  you  feel  that  they  cannot,  you  acknowledge  at 
the  very  time  that  you  are  guilty  of  such  feebleness  of 
effort,  such  indecision  of  will,  such  vacillation  of  pur- 
pose, that  these  can  never  be  the  marks  of  men  who  are 
really  born  again  of  the  Spirit,  and  renewed  after  the 
image  of  him  that  created  them,  or  walking  in  that  path 
of  which  your  Lord  has  said^ "  Strait  is  the  gate,  and 
narrow  is  the  way  that  leadeth  unto  eternal  life,,  and  few 
there  be  that  find  it.'^ 

Suffer  me,  however,  to  leave  this  to  your  own  con-^ 
sideration   and  prayer,  adding  only  a  single  sentence :. 


356  LECTURE  IV. 

Blessed  be  God,  for  Jesus  Christ,  none  ever  sought  that 
strait  and  narrow  way  in  vain ;  "  With  man  it  is  im- 
posssible,  but  not  with  God  ;"  he  has  made  that  way  so 
plain,  that  "  the  wayfaring  man,  though  a  fool,  shall  not 
err  therein  ;"*  but,  then,  it  is  the  wayfaring  man  w^ho  is 
contented  to  be  accounted  a  fool  for  Christ's  sake,  and 
who  will  not  take  one  step  but  at  his  bidding,  or  venture 
to  go  one  yard  out  of  that  path  in  which  he  can  discern 
the  print  of  the  Saviour's  feet,  for  all  the  wealth  and 
splendour  of  the  world.  Be  resolved  by  God's  grace, 
ye  rich  .and  noble,  to  become  such  wayfaring  men  as 
these,  and  the  gate  of  heaven  is  as  widely  open  to  you, 
as  to  the  poorest  follower  of  the  Lord,  and  you  shall  sit 
down  with  many  a  Dives,  as  well  as  many  a  Lazarus, 
in  the  kingdom  of  our  Father.  * 

*  Isaiah  xxxv.  8.. 


357 


L  ECTURE    V. 

Luke  xix.  9. 

"  And  Jesus  said  unto  him,  This  day  is  salvation  come  to  this  house, 
forasmuch  as  he  also  is  a  son  of  Abraham." 

There  are  few  things  more  affecting,  even  to  the 
natural  heart,  than  to  listen  to  the  prognostication  of 
evils  about  to  befall  those  we  love,  and  yet  over  which 
we  have  no  control :  to  hear  them  speak  of  coming 
woes  which  we  cannot  avert,  of  threatening  adversities 
which  we  possess  no  means  of  alleviating,  of  sorrows 
which  we  must  not  share.  At  the  period  of  the  history 
at  which  we  are  now  arrived,  this  trial  was  preparing 
for  the  discipbs  of  our  Lord.  Twice  before  had  he 
darkly  and  distantly  alluded  to  the  awful  scene  which 
awaited  him  in  Jerusalem,  but  as  the  time  drew  nigh,  it 
might  indeed  be  said,  "  Lo,  now  speakest  thou  plainly, 
and  speakest  no  proverb."  "  Jesus  going  up  to  Jeru- 
salem," says  St.  Matthew,  "  took  the  twelve  disciples 
apart  in  the  way,  and  said  unto  them.  Behold  we  go  up 
to  Jerusalem,  and  the  Son  of  man  shall  be  betrayed  unto 
the  Chief  Priests  and  unto  the  Scribes,  and  they  shall 
condemn  him  to  death,  and  shall  deliver  him  to  the 
Gentiles,  to  mock,  and  to  scourge,  and  to  crucify  him, 
and  the  third  day  he  shall  rise  again."* 

*  Matthew  xx.  17. 


358  LECTURE  V. 

It  is  not  easier  to  imagine  plainer  facts  conveyed  in 
more  simple  language.  We  should  have  thought  that 
to  have  misunderstood  such  w^arnings  would  have  been 
difficult ;  but  not  to  have  been  deeply  moved  and  affected 
by  them,  impossible.  St.  Matthew  and  St.  Mark  are 
silent  upon  this  point,  but  St.  Luke  adds,  immediately 
after  the  observation  of  our  Lord  which  I  have  just  read 
to  you,  "  And  they  understood  none  of  these  things ;  and 
this  saying  was  hid  from  them,  neither  knew  they  the 
things  which  were  spoken."*  Perhaps  this  was,  in 
mercy,  permitted  by  God,  that  while  enough  might  be 
understood,  to  render  them  more  than  ever  anxious 
to  hang  upon  every  word  which  proceeded  from  the 
Saviour's  lips,  and  enough  to  satisfy  them  in  after  days, 
that  all  was  known,  distinctly  and  perfectly,  to  him  who 
gave  himself  a  willing  sacrifice ;  the  rest  might  be  for 
the  present  hidden  from  their  view,  lest,  as  the  apostle  ex- 
presses it,  "  they  should  be  swallowed  up  with  overmuch 
sorrow,"t  and  in  tjie  dreary  apprehension  of  the  future, 
lose  every  present  joy  and  present  blessing.  How  many 
are  the  instances  in  passing  through  life,  in  which,  if  we 
knew  that  the  affection  lavished  upon  us  was  manifest- 
ing itself  for  the  last  time,  that  the  counsel  offered  us 
could  be  repeated  no  more,  the  corroding  future  would 
destroy  the  present,  and  rendarit  at  once  wretched  and 
unprofitable. 

This  "  blindness  to  the  future,  kindly  given,"  was  evi- 
dently, at  least  in  part,  bestowed  on  the  present  occa- 
sion ;  had  it  not  been,  it  were  impossible  that  this  most 
solemn,  most  awful  prediction  of  thickly  coming  trials 
and  sufferings,  yea  even  of  death  itself,  should  only  have 

^    *  Luke  xviii.  34.  f  2  Cor.  ii.  7 


LECTURE  V.  359 

formed  the  prelude  to  one  of  the  most  ambitious  requests 
ever  proffered  to  the  Saviour,  during  his  earthly  sojourn. 
It  would  appear  from  the  language  both  of  St.  Matthew 
and  St.  Mark,  that  those  words  of  awful  and  terrible 
prediction  had  scarcely  passed  his  lips,  when  the  nnother 
of  James  and  John  drew  near  with  her  sons,  worship- 
ping him,  and  desiring  a  certain  thing  of  him. 

Before  we  consider  her  petition,  let  us  recollect  for  a 
moment,  what  the  scriptures  reveal  concerning  her  who 
proffered  it ;  for  we  shall  have  need  of  all  our  charity. 
It  is  well,  when  we  are  about  to  hear  that  which  may 
lower  the  character  of  others,  to  endeavour  for  our  own 
sakes  to  call  to  mind  what  we  are  able  of  the  brighter 
and  better  portions  of  their  conduct,  and  thus  to  neu- 
tralize the  poison  which  is  too  often  secreted  even  in  the 
renewed  heart,  and  manifests  itself  in  the  bitterness  and 
unkindness  with  which  a  single  fault  will  be  visited, 
although  it  be  preceded  and  followed  by  a  thousand 
virtues. 

The  person,  then,  of  whom  we  speak,  was  Salome, 
one  of  those  truly  pious  and  devoted  women,  who  at- 
tended, through  weal  and  wo,  upon  the  footsteps  of  our 
Lord ;  followed  him  to  the  judgment-seat  and  to  the 
cross,  and,  unterrified  by  the  horrors  of  that  dreadful 
scene,  remained  when  others  had  forsaken  him ;  felt  the 
fearful  shaking  of  the  earthquake,  witnessed  the  super- 
natural darkness,  heard  his  last  triumphant  cry,  and  at 
length,  when  all  was  finished,  accompanied  his  body  to 
the  sepulchre,  and  only  retired  from  the  heart-rending 
scene  to  prepare  the  spices  for  the  embalming  of  him, 
whom  she  so  devotedly  loved  when  living,  and  so  fear- 
lessly honoured  when  dead. 


360  LECTURE  V. 

Salome  then  came,  evidently  at  her  son's  request,*  to 
Jesus,  "  desiring  a  certain  thing  of  him.  And  he  said 
unto  her,  What  wilt  thou?"  We  are  often  told,  on 
other  occasions,  that  "  Jesus  knew  their  thoughts,"  and 
doubtless  he  did  so  here  ;  and  yet  he  would  have  those 
thoughts  expressed  before  he  noticed  the  petition  they 
were  engaged  upon.  What  he  did  that  day  on  the  road 
to  Jerusalem,  he  does  at  the  present  moment  on  the 
throne  of  his  glory.  He  knows  the  most  secret  desire 
that  is  at  this  moment  bursting  into  life  in  every  heart 
here  present,  bi/t  this  will  not  insure  the  fulfilment  of 
that  desire,  however  praiseworthy.  He  still  says, "  What 
wilt  thou  ?"  Let  the  thought  ascend  in  aspiration,  let 
the  desire  find  utterance  in  ptayer,  "  Call  upon  me  in 
the  day  of  trouble,  and  I  will  dehver  thee,  and  thou  shalt 
glorify  me."t  "  She  saith  unto  him.  Grant  that  these 
my  two  sons  may  sit,  the  one  on  thy  right  hand  and  the 
other  on  thy  left,  in  thy  kingdom." 

Ambitious  this  request  most  certainly  was>  and  as 
such)  must  unequivocally  and  decidedly  be  condemned ; 
and  yet,  it  seemed  to  imply  a  faith  which  it  is  difficult 
not  to  honour.  Our  Lord  had  just  spoken  of  betrayals, 
and  mockings,  and  scourgings,  and  death,  but  he  had 
also  said,  that  he  should  ''  rise  again"J — and  can  we  find 
nothing  to  applaud  in  a  faith  that  at  such  an  hour  could 
look  through  the  dark  and  lowering  storm,  to  the  coming 
sunshine  ;  that  could,  like  the  penitent  malefactor,  think 
more  of  the  crown  than  of  the  cross ;  and  while  even 
the  disciples  themselves  were  dreading  the  passage  of 
their  Master  through  the  valley  of  the  shadow  of  death, 
could  thus  look  across  that  gloomy  cavern,  and  fix  a 

*  Mark  X.  35.    AVhere  the  request  is  attributed  to  the  children  themselves. 
t  Psalm  1.  15.  I  Luke  xviii.  33. 


LECTURE^  V.  361 


firm  and  settled  hope  upon  the  bright  land  which  lay 
beyond  it  ?  I  know  not  where  the  commentators  have 
found  a  proof  of  their  so  readily  made  assertion,  that 
the  spiritually  minded  brothers,  and  that  devoted  woman, 
were  looking  only  to  a  temporal  kingdom,  and  to  thrones 
and  sceptres.  This  seems  to  be  almost  a  gratuitous 
assumption.  The  request  was  faulty  because  it  was 
ambitious ;  and  this  is  enough ;  but  it  would  require 
stronger  evidence  than  I  can  discern  to  make  me  believe 
that  this  holy  family  were  all  acting  in  direct  opposi- 
tion  to  the  feeUngs  of  their  whole  lives,  and  were  think- 
ing only  of  worldly  emoluments,  and  perishing  honours, 
when  they  preferred  the  request  before  us. 

"  Jesus  answered  and  said,  Ye  know  not  what  ye 
ask."  A  reproof  indeed  ;  but  like  every  reproof  of  our 
divine  Master  to  those  he  loves,  a  reproof  most  mild 
and  gentle,  and  tempered  immediately  afterwards  by  a 
kindness  which  converted  even  his  reprehension  into  a 

blessing. 

But,  brethren,  pass  not  this  Uttle  sentence  too  quickly 
by,  "  Ye  know  not  what  ye  ask."  Is  it  true  of  no  other 
prayer  that  ever  enters  into  the  ear  of  the  Saviour,  ex- 
cept Salome's  ?  Christian  parents,  consider  for  a  mo- 
ment, what  is  the  tenor  of  your  petitions  for  your 
children  ?  Do  you  seek  great  things  for  them  ?  Seek 
them  not.  Who  can  tell  how  many  a  soul  hereafter,  shall 
for  ever  curse  the  day,  when  a  parent's  prayers,  or  a 
parent's  efforts,  obtained  for  them  those  gratifying  dis- 
tinctions of  wealth,  or  honour,  or  worldly  aggrandize- 
ment, for  which  their  own  hearts  have  panted.  O,  when 
you  behold  your  children,  in  after  life,  following  with 
avidity  every  golden  bait  which  the  world  throws  out  to 
them,  look  back  upon  the  prayers  of  their  infancy,  those 

31 


L 


362  LECTURE  V. 

which  you  yourself  offered  from  the  blindness  of  an  affec- 
tionate heart,  and  of  which  they  are,  perhaps,  at  this  mo- 
ment,  only  reaping  the  natural  harvest.     Did  you  "  seek 
first  the  kingdonn  of  God  and  his  righteousness,"*  for 
these  objects  of  your  warmest  affections  ?  Was  the  Ian- 
guage  of  your  prayers,   Make  my  children   thine,  O 
God,  give  them  the  spirit  of  adoption,  unite  them  to 
thyself,  and  then  bestow  upon  them  such  a  child's  por- 
tion as  seemeth  thee  good  ?     If  every  child  were  thus 
prayed  for,  faithfully,  fervently,  perseveringly,  God  only 
knows  how  much  less  frequently  we  should  witness  the 
triumph  of  worldly  principles,  not  only  over  early  in- 
struction, but  alas  even  over  natural  affection,  until  self 
and  the  world  are  the  only  deities  which  are  worshipped 
in  the  hard  and  barren  heart. 

Our  Lord  continued,  addressing  himself  to  the  bro- 
thers,—for  although  the  mother  preferred  the  request, 
Jesus  knew  that  her  sons  had  dictated  it,— «  Are  ye 
able  to  drink  of  the  cup  that  I  shall  drink  of,  and  to  be 
baptized  with  the  baptism  that  I  am  baptized  with?'' 
*  Can  you  partake  with  me  of  the  sufferings,  deep  and 
dreadful  as  you  have  just  heard  them  to  be,  which  now 
so  shortly  await  me  V  "  They  say  unto  him,  We  are 
able."^  '  Yes,  we  have  sat  down  first,  and  counted  the 
cost ;  we  expect  no  ivory  sceptres,  and  no  jewelled 
crowns ;  we  wish  for  nothing  higher,  and  nothing  hap- 
pier,  than  to  be  permitted  to  follow  thee,  even  to  prison 
and  death,  and  through  much  tribulation  to  enter  into 
the  kingdom  of  God.'  At  least  such  would  the  tenor 
of  our  Lord's  reply  lead  us  to  hope  were  the  feelings 
that  filled  the  hearts  of  these  best  loved  followers  of  our 

*  Matthew  ri.  30. 


I 


LECTURE  V.  363 

Lord  ;  still  is  it  language  which  no  future  disciple  nnust 
ever  imitate.  What  he  might,  by  God's  grace,  have 
achieved,  who  lived  so  near  the  Saviour's  heart,  and 
leaned  upon  his  breast,  we  cannot  tell,  as  the  Saviour 
denies  not  his  ability  even  to  tread  the  path  which  he 
was  himself  shortly  called  to  travel ;  but  this  we  know 
by  bitter  experience,  that  there  never  yet  in  our  own 
lives  has  been  a  trial  so  light,  a  temptation  so  feeble, 
that  we  have  not  sunk  beneath  the  burden  of  the  one, 
and  been  crushed  before  the  strength  of  the  other,  if  we 
have  ventured,  even  in  the  most  secret  hiding-places  of 
our  heart,  to  whisper,  "  We  are  able  !"  O,  how  surely 
and  how  bitterly  do  we  learn  this  lesson,  if  we  dare  to 
raise  an  arm  against  the  powers  of  darkness,  in  our  own 
enfeebled  nakedness.  It  is  only  when  we  have  put  on 
"  the  w^hole  armour  of  God,"*  when  our  blessed  Inter- 
cessor has  prayed  for  us  that  our  faith  fail  not,  whent 
we  feel  that  of  ourselves  we  are  nothing,  and  have  no- 
thing, and  can  do  nothing,  but  must  lie  at  the  foot  of 
the  cross,  and  receive  all  power,  all  strength,  all  ability, 
from  thence,  that  we  are  alone  able  to  adopt  the  trium- 
phant language  of  the  apostle,  "  I  can  do  all  thin2^s, 
through  Christ  who  strengtheneth  me."f  Our  Lord 
continued,  "  Ye  shall  drink  indeed  of  my  cup,  and  be 
baptized  with  the  baptism  that  I  am  baptized  with." 
Half,  then,  of  the  request  was  freely  granted  :  sorrows 
are  yours,  sufferings,  such  as  no  tongue  can  tell,  are 
yours,  "  to  you  it  shall  be  given  not  only  to  believe,  but 
also  to  suffer  for  the  sake  of  Christ,"J  and  doubtless, 
consolations  which  no  heart  can  conceive,  shall  be 
yours  also ;  in  all  these  things  you  shall  be  conformed 

♦  Ephesians  vi.  11.  t  Philippians  iv.  13.  t  Philippians  i.  29, 


364  LECTURE  V. 

to  myself;  "but  to  sit  on  my  right  hand  and  on  my 
left,  is  not  mine  to  give,  but  it  shall  be  given  to  them 
for  whom  it  is  prepared  of  my  Father."  i  ^ 

It  is  scarcely  necessary  to  remind  you,  that  the  im- 
portant clause  in  this  verse,  "  it  shall  be  given  to  them," 
printed  in  italics  in  our  Bible,  has  no  authority  in  the 
original,  and  that  the  verse,  therefore,  must  always  be 
understood  with  this  omission,  which  at  once  restores 
the  meaning  to  the  passage,  and  makes  it  in  full  ac- 
cordance with  the  whole  tenor  of  scripture,  which  as 
the  verse  stands  in  our  translation,  it  certainly  contra- 
diets.  The  declaration  of  our  Lord  is,  "To  sit  on 
my  right  hand  and  on  my  left  is  not  mine  to  give,  but 
for  whom  it  is  prepared  of  my  Father."  To  any  other, 
Christ  himself  could  not,  and  would  not,  give  it :  but 
that  it  is  his  to  give,  is  distinctly  declared  by  our  Lord, 
when  he  said,  "  The  Father  judgeth  no  man,  but  hath 
committed  all  judgment  unto  the  Son."* 

When  the  remaining  ten  disciples  heard  of  this  re- 
quest of  James  and  John,  the  evangelist  adds,  "  They 
were  moved  with  indignation  against  the  two  brethren," 
or,  as  St.  Mark  adds,  "  They  began  to  be  much  dis- 
pleased with  James  and  John."  Would  that  we  could 
believe  that  this  was  a  righteous  indignation,  a  holy 
anger,  a  heavenly  zeal,  for  the  spiritual  welfare  of  these 
their  companions :  but  alas !  there  is  too  much  reason 
to  fear  from  our  Lord's  reply,  as  well  as  from  the  fre- 
quent subject  of  their  private  quarrels,  that  their  anger 
was  excited,  not  so  much  because  James  and  John  de- 
sired the  pre-eminence,  for  we  are  expressly  told,  that 
they  had  all  disputed  by  the  way,  which  should  be  the 

*  John  V.  22. 


LECTURE  V.  365 

greatest;  but  rather  they  were  indignant  that  the  bro- 
thers had  preferred  their  claim  to  the  disadvantage  of 
the  remainder,  and  by  obtaining  the  influence  of  Salome, 
had,  as  it  were,  forestalled  them  in  their  request.  How 
difficult  is  it  even  in  the  purest  hearts,  carefully  to  dis- 
tinguish where  our  holy  hatred  of  sin  terminates,  and 
where  our  personal  dislike  to  the  sinner  begins;  how 
almost  impossible  to  ascertain,  whether  their  be  nothing 
of  pride  wounded,  vanity  injured,  counsel  slighted,  self- 
esteem  trenched  upon  by  the  transgressor,  against  whose 
transgression  we  are  so  eloquently  indignant,  so  vir- 
tuously angry.  Be  sure  that  the  inspired  apostle  never 
spake  a  truer  word  than  when  he  said,  "  Do  not  err, 
my  beloved  brethren,^'*  **  for  the  wrath  of  man  worketh 
not  the  righteousness  of  God."f  It  is  easy  to  lash  vice 
with  an  unsparing  hand,  and  to  speak  severe  and  cutting 
things  against  delinquents ;  but  I  question  much,  if  a 
single  soul  were  ever  yet  thus  driven  into  the  fold  of  the 
good  Shepherd,  or  thus  as  it  were  dragged  to  the  gates 
of  heaven.  Especially  are  we  sure  that  the  dwelling, 
as  too  many  love  to  do,  upon  the  faults  of  religious 
characters,  and  taking  pleasure  in  holding  up  their 
frailties  to  the  light,  is  one  of  the  most  dangerous  prac- 
tices to  our  own  souls,  as  well  as  one  of  the  most  in- 
jurious to  the  Church  of  the  Redeemer.  If  we  could 
have  stood  by  the  side  of  the  ten  apostles,  while  their 
indignation  was  rising,  and  their  displeasure  finding  vent 
against  James  and  John,  it  is  not  very  improbable,  that 
we  should  have  heard  the  voice  of  Judas  among  the 
loudest,  and  found  his  indignation  the  most  violent  of 
all  w^ho  on  that  day  condemned  the  sons  cf  Zebedee. 

*  James  i.  16.  t  James  i  20. 

31* 


366  LECTURE  V. 

Following  now  the  order  of  St.  Luke,  we  pass  on  to 
an  incident  recorded  by  him  alone,  and  which,  in  all 
probability,  occurred  on  the  evening  of  the  same  day, 
in  which  was  held  the  conversation  we  have  been  con- 
sidering. 

"  Jesus  entered  and  passed  through  Jericho,  and  be- 
hold, there  was  a  man  named  Zaccheus,  which  was 
the  chief  among  the  publicans ;  and  he  was  rich."  This, 
then,  was  the  second  man  of  wealth  of  whom  we  have 
heard  in  the  transactions  of  a  single  day;  for  it  was 
in  the  morning,  **  while  he  was  in  the  way,"  or  on 
his  road,  that  Jesus  met  the  rich  young  ruler,  and  it 
was  at  his  entrance  into  Jericho,  the  same  afternoon, 
that  we  hear  of  Zaccheus;  perhaps  to  destroy  the  pre- 
judice which  our  liOrd's  remarks  on  riches  might  have 
excited  in  the  minds  of  some  of  his  disciples,  and  to 
show  that  if  one  rich  man  turned  coldly  away,  there 
were  others  who  would  as  ardently  receive  the  salva- 
tion which  he  came  to  offer. 

"And  Zaccheus  sought  to  see  Jesus  who  he  was;  and 
could  not  for  the  press,  because  he  was  little  of  stature. 
And  he  ran  before,  and  climbed  up  into  a  sycamore 
tree  to  see  him  ;  for  he  was  to  pass  that  way."  Of  all 
the  conversions  which  we  meet  with  in  the  course  of 
our  Lord's  history,  we  know  of  none  which  does  more 
honour  the  sovereignty  and  freeness  of  God's  grace 
than  this  before  us.  No  motive  on  the  part  of  the  in- 
quirer is  even  hinted  at,  beyond  the  simple  desire  to 
<*  see  Jesus,  who  he  was;"  to  gratify  this  very  natural, 
but  it  would  be  difficult,  without  knowing  more  of 
the  circumstances,  to  say,  very  praiseworthy  curiosity, 
Zaccheus  leaves  his  home,  mingles  with  the  multitude, 
and  finding  all  other  efforts  hopeless,  resolves  to  climb 
some  overhanging  tree,  close   to  the   Saviour's   path. 


LECTURE  V.  367 

And  there,  while  a  thousand  of  his  fellow-sinners  were 
passing  by  below,  did  the  grace  of  God  discover,  and 
call,  and  convert,  and  carry  salvation  to  his  soul.  "  For 
when  Jesus  came  to  the  place,  he  looked  up  and  saw 
him,  and  said  unto  him,  Zaccheus,  make  haste  and 
come  down,  for  to-day  I  must  abide  at  thy  house." 

Surely,  brethren,  in  such  an  assemblage  as  the  pre- 
sent, this  ought  not  to  be  an  unheeded  or  an  unprofitable 
incident.  Is  there  one  individual  who,  ignorant  of  the 
Lord  Jesus  Christ,  has  come  simply  from  motives  of 
curiosity  within  these  walls  to-day  ?  Then  to  that  one 
would  I  address  myself.  You  are,  perhaps,  the  Zac- 
cheus of  this  vast  multitude.  The  Saviour  whom  you 
know  not,  has  watched  your  coming;  he  has  seen  you 
enter  these  doors,  and  he  has  a  message  of  kindness, 
and  reconciHation,  and  love,  expressly  for  yourself. 
Listen,  then,  to  the  history,  and  believe  that  what  he 
there  said  to  the  publican,  he  is  this  day  willing  to  say 
to  you,  although  equally  unseeking  and  unexpectant. 
More  than  one  instance  could  we  at  this  moment  re- 
cord, if  this  were  fitting  opportunity,  in  which  during 
the  course  of  our  ministry  here,  God  has  blessed  his 
own  word,  listened  to  merely  from  curiosity,  to  the 
conversion  of  the  heart,  and  ultimately,  as  we  have 
every  reason  to  believe,  to  the  saving  of  the  soul.  How 
blessed  a  reflection  does  this  give  rise  to  in  the  heart  of 
every  true  believer,  that  as  the  apostle  says,  "  The  word 
of  God  is  not  bound  ;"*  that  although  it  is  to  be  sought 
and  received,  through  God's  appointed  means,  and  so 
sought,  never  is  denied,  yet  is  it  also  oftentimes  vouch- 
safed where  it  is  never  sought,  and  that  remarkable 
declaration  of  our  God  most  fully  verified,  "I  was  found 

♦  2  Timothy  ii.  9. 


368  LECTURE  V. 

of  them  that  sought  me  not."*  0,  the  depth  of  the 
riches,  of  the  mercy,  and  the  love,  as  well  as  of  the 
wisdom  and  knowledge  of  God.f  How  unsearchable 
are  his  judgments,  and  his  ways  past  finding  out!  It 
is  thus  that  the  Saviour  comes  to  seek  as  well  as  to 
save  them  that  are  lost.  He  has  searched  for  you, 
brethren,  wdth  the  light  of  his  grace,  daring  many  an 
hour  of  spiritual  darkness,  when  you  have  never  thought 
of  him.  He  has  followed  you,  it  may  be  to  the  haunts 
of  iniquity,  or  assemblies  of  folly,  and  there,  unseen  by 
you,  has  thrown  his  protecting  shield  over  you,  and 
when  your  foot  w^as  placed  upon  forbidden  paths,  and 
your  hand  outstretched  to  pluck  forbidden  fruit,  has 
interposed  to  save  you  from  yourself,  and  has  never  left 
you,  until  he  has  rescued  you  from  the  snares  of  your 
spiritual  enemy,  and  brought  you  to  his  great  salvation. 
In  continuing  the  history,  we  are  not  surprised  to 
read  that  Zaccheus  ^'  made  haste  and  came  down,  and 
received  him  joyfully."  We  might  feel  a  doubt  whether 
to  ascribe  the  desire  of  Zaccheus  to  see  an  unknown 
Saviour,  to  any  higher  motive  than  curiosity,  but  we 
can  have  no  doubt  that  other  feelings  were  now  kin- 
dling within  him,  when  he  demonstrated  this  marked 
alacrity,  and  at  the  Saviour's  call.  This,  then,  suggests 
the  practical  inquiry,  brethren,  How  have  you  acted, 
w^hen  Christ  has  manifested  his  search  for  you?  when 
he  has  appeared  to  look  for  you  X  when  you  have  heard 
him  call  ?  When  he  has  said  unto  you,  "  Seek  ye  my 
face  ;"J  has  your  soul  answered  readily  and  earnestly, 
^'  Thy  face,  Lord,  will  I  seek  ?"  Have  you,  Hke  him  of 
whom  w^e  are  speaking,  at  once  received  him  joyfully? 
If  not,  then  how  will  you  be  one  day  self-condemned, 

*  Isaiah  Ixv.  1.  t  Romans  xi.  33.  |  Psalm  xxvii.  8. 


LECTURE  V.  369 

when  you  stand  side  by  side  with  this  poor  publican, 
who  had  but  one  offer  from  a  Saviour's  love,  and  in- 
stantly closed  with  it,  and  for  ever;  while  you  have  had 
— but  who  can  tell  how  many  similar  invitations  have 
sounded  in  your  ears — and  yet,  even  to  the  present 
moment,  you  have  afforded  them  no  entrance  into  your 
affections  and  your  heart. 

"  And  when  they  saw  it,"  continues  the  evangehst, 
"  they  all  murmured,  saying  that  he  was  gone  to  be 
guest  with  a  man  that  is  a  sinner." 

Blessed  be  God,  this  accusation  was  indeed  a  truth, 
and  one  not  confined  to  any  person  or  to  any  time ;  as 
it  was  then,  so  is  it  now,  the  Saviour  is  the  sinner's  fre- 
quent guest.  No  heart  so  vile,  so  polluted,  so  sin-defiled, 
that  Jesus  refuses  to  enter  there.  If  it  were  otherwise, 
where  is  the  child  of  God,  who  this  day  calls  him 
Father,  who  would  not  at  the  present  moment  be  an 
outcast  and  an  alien  from  that  Father's  house,  and  from 
the  gates  of  heaven. 

"  And  Zaccheus  stood,  and  said  unto  the  Lord,  Be- 
hold, Lord,  the  half  of  my  goods  I  give  to  the  poor," 
not  have  given ;  here  was  no  boasting  of  what  had  been 
already  done  in  days  of  his  ignorance,  but  a  simple 
declaration  of  what  he  was  now  ready,  from  this  mo- 
ment, unhesitatingly  to  perform  ;  "  and  if  I  have  taken 
any  thing  from  any  man  by  false  accusation,  I  restore 
him  fourfold."  Observe  the  immediate  fruits  of  a  living 
faith ;  from  the  very  hour  that  the  tree  is  planted,  it 
begins  to  bear,  never  even  for  one  moment  barren. 
How  marked,  then,  would  be  the  difference  to  all  around 
him,  when  Zaccheus  went,  on  the  following  morning, 
as  usual,  to  the  receipt  of  custom.  The  poor  from 
whom  he  had  before,  in  all  probability,  turned  scorn- 
fully away,  in  all  the  pride  of  newly-gotten  wealth,  now 


370  LECTURE  V. 

relieved  to  the  amount  of  half  his  property.  Those 
who  had  dealings  with  him,  and  who  had  hitherto,  per- 
haps, been  over-reached  and  defrauded,  now  receiving 
a  retribution,  such  as  the  strictest  law  never  yet  award- 
ed, even  fourfold.  These,  indeed,  were  signs  which 
none  could  mistake,  known  and  read  of  all  men.  These 
were  marks  of  true  conversion,  evidences  that  his  was 
the  religion  of  the  heart. 

''  And  Jesus  said  unto  him.  This  day  is  salvation  come 
to  this  house,  forsomuch  as  he  also  is  a  son  of  Abraham." 
This  was  our  Lord's  own  comment  after  hearing  the 
declaration  of  Zaccheus. 
^,  Brethren,  if  salvation  be  truly  come  into  your  houses, 
we  are  entitled  to  ask,  not  what  is  your  profession,  but 
where  are  the  fruits  ?  Are  they  seen  by  the  manner  in 
which  your  households  are  conducted?  Is  God  openly 
acknowledged  and  honoured  there  ?  Is  there  secret 
prayer  in  your  chambers  ?  Is  there  social  prayer 
with  your  families  ?  Is  there  retribution  where  your 
conscience  tells  you  it  is  needful?  Is  there  charity, 
expressed  not  in  words,  but  in  acts  for  your  poorer 
brethren?  How  often  must  you  be  told,  that  true  reli- 
gion is  a  practical  thing,  influencing  every  temper, 
every -word,  every  thought,  seen  in  all  the  arrange- 
ments of  a  household,  in  all  the  converse  of  a  family,  in 
all  the  pursuits  and  pleasures  of  domestic  life. 

The  profession  of  religion  is  extending  at  the  present 
day,  far  and  w^ide,  and  God  be  thanked,  we  believe 
also,  its  blessed  reaUty ;  but  be  not  deceived ;  they  are 
not  necessarily  united ;  many  deceive  others  upon  this 
subject,  some  deceive  themselves,  but  of  this  be  assured, 
that  there  is  no  true  test  of  discipleship,  but  holy  con- 
sistent obedience,  the  fruit  of  faith,  and  springing  from 
the  love  of  God  in  Christ  Jesus  our  Lord.     Wanting 


LECTURE  V.  371 

this,  the  Saviour  has  not  yet  entered  your  house,  has 
not  yet  been  received  into  your  hearts ;  if  you  are  at 
this  moment  self-condemned  upon  this  great  subject,  if 
you  feel,  *  It  is  true,  my  religion  hitherto  has  been  far 
more  nominal  than  real;  there  has  been  nothing  purify- 
ing, nothing  sanctifying,  nothing  really  operative  and 
influential  in  my  creed,  my  desires  are  much  what  they 
ever  were,  my  toleration  of  little  sins  in  my  own  heart 
and  conduct  much  what  it  ever  was :  my  longing  after 
this  world's  advantages,  my  thirst  for  this  world's  plea- 
sures, as  strong  as  I  have  ever  felt  them;  be  taught,  we 
beseech  you,  by  the  example  before  us,  that  yours  cannot 
be  the  religion  of  the  Gospel,  the  salvation  of  Jesus 
Christ.  You  may  have  had  a  transient  interest  in  the 
things  belonging  to  your  peace,  but  there  has  been  no 
vital  abiding  apprehension  of  them;  you  may  have  had 
many  feelings  of  respect  for  the  Lord  Jesus  Christ,  but 
there  has  not,  there  cannot  have  been  a  real,  heartfelt, 
permanent  reception  of  him  in  all  his  offices,  into  the 
soul.  This,  then,  is  the  work,  the  great  foundation 
work,  which  after  all  your  profession,  has  not  yet  been 
done,  which  you  have  yet  to  do,  and  we  most  earnestly 
call  upon  you  to  do  it  this  day ;  we  address  you  in  the 
beautiful  language  of  your  own  Apostolical  Church,  and 
say,  Now,  therefore,  **  receive  Christ,  not  for  a  time,  but 
for  ever;"  now  "believe  his  word,  not  for  a  time,  but 
for  ever ;"  now,  "  become  his  servants,  not  for  a  time, 
but  for  ever  :"  in  consideration  that  "  he  hath  redeemed 
and  saved  you,  not  for  a  time,  but  for  ever ;  and  will 
receive  you  into  his  everlasting  kingdom,  there  to  reign 
with  him,  not  for  a  time,  but  for  ever.  To  him,  there- 
fore, with  the  Father  and  the  Holy  Ghost,  be  all  honour, 
praise,  and  glory,  for  ever  and  ever."* 

*  Homilies,  p.  364,  8vo.— Oxford,  1802. 


372 


LECTURE   VI. 

Mark  xiv.  8. 

"  She  hath  done  what  she  could." 

At  the  commencement  of  these  Lectures  for  the  pre- 
sent season,  there  were  circumstances  which  rendered 
the  undertaking  more  than  usually  arduous,  and  had  it 
not  been,  that  we  were  in  some  degree  enabled  to  cast 
our  burden  of  inabiUty  and  weakness  upon  him,  who  in 
his  own  word  has  invited  us  so  to  do  ;  and  to  look  for 
that  sympathy  in  your  forbearance  and  your  prayers, 
which  a  long  and  happy  experience  has  taught  us  we 
might  rely  upon,  we  should  scarcely  have  ventured  to 
have  engaged  in  it.  "  Having,  however,  obtained  help 
of  the  Lord,  we  continue  to  this  day,"  and  now  have 
only,  in  this  our  closing  discourse,  to  record  our  grati- 
tude and  our  thanksgiving  as  publicly,  as  we  aforetime 
did  our  weakness  and  our  wants ;  praising  the  name  of 
our  God  for  such  portion  of  aid  as  he  has  extended  to 
our  feebleness,  and  blessing  him,  if  he  has  been  pleased 
to  speak  one  word  of  guidance  to  the  ignorant,  or  of 
help  to  the  weak,  or  of  comfort  to  the  distressed,  by  one 
of  the  meanest  of  his  instruments. 

After  the  important  visit  to  Zaccheus,  which  took 
place  during  the  Saviour's  last  journey  to  Jerusalem,  and 
which  has  been  very  distinctly  proved  to  have  occurred 
on  the  Friday,  in  the  week  preceding  the  sufferings  of 


LECTURE  VI.  373 

our  Lord,  we  hear  of  him  next,  in  order  of  time,  in  the 
12th  chapter  of  St.  John. 

"  Then  Jesus,  six  days  before  the  Passover,  came  to 
Bethany,  where  Lazarus  was,  which  had  been  dead, 
whom  he  raised  from  the  dead." — The  time  which  is 
here  so  plainly  pointed  out,  is  a  key  to  all  the  remaining 
circumstances  in  our  Lord's  history.  By  an  attention  to 
it,  we  shall  be  enabled  to  follow  the  Saviour  during  the 
transactions  of  every  day,  and  almost  every  hour,  which 
now  remain  of  his  mortal  existence ;  it  is,  therefore, 
obviously  well  worthy  of  a  few  moments'  consideration. 
We  have  seen  that  the  evangelist  narrates,  that  Jesus 
arrived  in  Bethany  six  days  before  the  Passover,  on 
which  he  suffered.  Now  as  there  is  no  question  that  our 
Lord  was  put  to  death  on  the  Friday,  the  Sunday  pre- 
ceding would  be  the  sixth  day,  and  as  the  days  were 
calculated  by  the  Jews  from  sunset  to  sunset,  and  our 
Lord  apparently  arrived  in  time  for  supper,  he  would 
necessarily  go  to  Bethany  on  the  Saturday  evening  after 
the  close  of  the  Jewish  Sabbath.  Where  that  last  Sab- 
bath was  spent,  does  not  appear,  ahhough  it  seems  pro- 
bable that  it  was  passed  at  the  house  of  Zaccheus, 
between  Jericho  and  Bethphage,  the  village  at  which  our 
Lord  would  turn  off  from  the  direct  road  between 
Jericho  and  Jerusalem,  to  fulfil  his  intention  of  visiting 
Bethany.* 

That  the  incident  to  which  I  am  now  about  to  direct 
your  attention  is  the  same,  notwithstanding  the  apparent 
discrepancies,  as  that  related  in  the  26th  chapter  of  St. 
Matthew,  and  in  the  14th  of  St.  Mark,  we  feel  no  doubt, 
although  the  nature  of  these  Lectures  will  not  allow  us 

*  Luke  xix.  28. 

32 


374  LECTURE  VI. 

to  state  the  proofs,  or  to  answer  the  objections,  which 
a  casual  reader  would  unquestionably  raise.  Feeling 
convinced,  however,  that  the  three  narratives  all  record 
the  same  incident,  we  shall,  as  on  former  occasions,  take 
the  particulars  from  each  of  the  three  evangelists,  for  the 
purpose  of  amplifying  the  statement  of  St.  John,  the 
supplemental  character  of  his  Gospel  leading  him  al- 
ways to  be  diffuse  where  the  preceding  evangeHsts  have 
abridged,  and  to  be  concise  where  they  have  already 
enlarged. 

"  Jesus  being  in  Bethany,  in  the  house  of  Simon  the 
leper,"  "  there  they  made  him  a  supper,  and  Martha 
served :  but  Lazarus  was  one  of  them  that  sat  at  the 
table  with  him."  It  is  impossible  not  to  feel  pleasure  at 
finding  ourselves  once  more  in  company,  as  it  were, 
with  this  holy  family.  Of  Simon,  at  whose  house  they 
were  now  assembled,  we  know  nothing  beyond  the  fact, 
that  he  had  been  a  leper,  and  probably  one  whom  Jesus 
had  cleansed,  and  a  near  neighbour  of  these  most  inti- 
mate friends  of  our  Lord.  What  an  assembly  must  that 
have  been,  and  how  peeuharly  well  qualified  to  strengthen 
the  hearts  of  the  apostles  for  the  trying  week  upon 
which  they  were  entering.  Their  host,  the  healed  leper  ; 
their  companion,  the  risen  Lazarus ;  their  attendants,  his 
devotedly  pious  sisters;  their  chief  attraction  the  pre- 
sence of  their  divine  and  blessed  Master.  To  have 
passed  but  one  hour  in  such  a  company  would  have  far 
outbalanced  all  the  pleasures,  and  all  the  privileges  of 
the  world  !  Jesus  himself  was  clearly  not  insensible  to 
the  comfort  and  delight  of  such  society,  or  to  the  sym- 
pathy of  them  that  feared  the  Lord  ;  he  sought  it,  must 
I  add,  unavailingly,  even  in  Gethsemane ;  he  most  as- 
suredly found  it  in  that  tranquil  evening  hour  with  which 


LECTURE  VI.  375 

his  last  Sabbath  upon  earth  closed  in,  surrounded  by  the 
objects  of  his  mercy,  and  the  partakers  of  his  love,  at 
Bethany.  "  Then  canne  a  woman,  having  an  alabaster 
box  of  ointment  of  spikenard,  very  precious,"  "and 
anointed  the  feet  of  Jesus,  and  wiped  his  feet  with  her 
hair,"  "  and  breaking  the  box,  poured  it  on  his  head" 
**  as  he  sat  at  meat." 

St.  Matthew  and  St.  Mark  are  silent  as  to  the  name  of 
her  who  performed  this  costly  act  of  love  and  gratitude 
to  the  Saviour,  probably  for  the  same  reason  that  they 
are  silent  as  to  the  resurrection  of  Lazarus ;  for  if 
their  mention  of  that  astonishing  miracle,  while  the 
object  of  it  yet  was  living,  would  have  compromised  his 
safety,  which  was  no  doubt  the  cause  of  their  silence,  the 
introduction  of  his  pious  sister's  name  would  have  been 
equally  dangerous,  and  therefore  was  w^ithheld.  When 
St.  John,  how^ever,  at  a  very  advanced  age,  wrote  his 
Gospel,  great  and  many  were  the  changes  which  had 
occurred,  and  no  such  precaution  was  needed.  All  that 
happy  family  had  been  gathered  again  to  their  Lord, 
and  had  once  more  sat  down  with  him,  but  now^  at  his 
everlasting  table,  therefore,  all  danger  of  persecution, 
which  the  mention  of  their  names  might  have  aroused, 
was  for  ever  over.  It  is  impossible,  at  this  thought,  not 
to  digress  for  a  moment  from  the  persons  of  whom  we 
are  reading,  to  the  writer  himself,  the  beloved  St.  John. 
How  often,  while  engaged  upon  this  chapter,  must  his 
mind  have  travelled  back  to  this  well-remembered 
season ;  how  blank  and  dreary  would  have  been  the  re- 
trospect, had  not  the  rays  of  coming  glory  been  suffi- 
ciently powerful  to  enlighten  every  by-gone  mile  of  his 
long  and  weary  journey.  Of  all  who  had  sat  with  him  at 
the  evening  feast  in  Bethany,  not  one  remained.    Simon, 


376  LECTURE  VI. 

Lazarus,  Martha,  Mary,  the  apostles,  the  Lord  himself; 
all  gone  before  him  to  their  rest,  and  he  standing  alone, 
the  last  of  his  generation,  "  as  the  shaking  of  an  oUve 
tree,  and  as  the  gleaning  grapes  when  the  vintage  is 
done."*  Melancholy  yet  blessed  privilege,  to  be  thus 
spared  to  record  what  none  had  told,  and  yet  what  the 
church  has  cherished,  and  shall  continue  to  cherish,  till 
time  shall  be  no  longer. 

With  her  who  performed  the  act  of  which  St.  John 
has  written,  we  are  well  acquainted  as  one  of  the  best 
loved  followers  of  our  Lord.  While  so  characteristic 
was  the  act  in  which  we  find  her  now  engaged,  that  had 
no  name  been  mentioned,  even  by  S4:.  John,  few  who 
read  attentively  these  Bible  stories,  but  would  have  ex- 
claimed, when  they  heard  that  the  feet  of  Jesus  had  been 
anointed  at  Bethany,  Then  most  certainly  must  this  have 
been  performed  by  her,  whose  accustomed  place  we 
know  it  was  to  "  sit  at  Jesus'  feet,  and  hear  his  word." 
And  such  the  apostle  assures  us  was  the  fact ;  "  the 
woman"  mentioned  by  St.  Matthew  and  St.  Mark,  is  dis- 
tinctly declared  by  St.  John,  to  be  the  Mary,  with  whose 
character  we  are  already  so  well  acquainted.  Whether 
anticipating,  that  the  time  of  our  Lord's  departure  was 
at  hand,  or  only  guided  by  the  dictates  of  a  grateful 
love,  we  know  not,  but  certainly  never  was  there  a  more 
acceptable,  or  a  more  precious  offering,  than  this,  now 
tendered  by  his  affectionate  and  simple-hearted  follower. 

"  The  house  was  filled  with  the  odour  of  the  ointment." 
As  we  are  not  told  that  a  single  word  was  exchanged 
between  the  Saviour  and  her  who  brought  the  offering, 
it  is  more  than  probable  that  the  attention  of  the  com- 

*  Isaiah  xvii.  6. 


LECTURE  VI.  377 

pany  was  first  invited  to  the  act  of  devotedness  and 
love  which  Mary  had  performed,  by  the  delicious  per- 
fume of  the  ointment.  We  are  sure  that  she  herself 
would  not  have  courted  observation,  and  that  if  no  eye 
but  his  had  seen  the  deed  of  which  we  are  speaking,  she 
would  have  been  far  better  satisfied.  But  love  like  hers 
cannot  be  hidden — it  is  too  prodigal  a  feeling :  had  she 
felt  less,  she  would  certainly  have  oflTered  less,  and  thus 
have  escaped  both  the  observation  and  the  censure  by 
which  her  deed  was  followed.  But  where  the  love  is 
strong,  the  oflfering  will  be  large ;  so  large,  as  in  the  eye 
of  the  world  to  look  like  profusion  and  extravagance ; 
and  this,  not  so  much  because  the  requirements  of  God 
are  great,  as  because  all  that  we  have,  and  all  that  we 
are,  will  appear  to  ourselves  far  too  little  to  cast  upon 
his  altar,  whom  we  desire  to  love  with  all  our  heart,  and 
mind,  and  soul,  and  strength.  Brethren,  your  love  is  then 
most  Uke  the  love  of  Mary,  most  like  that  grace  which 
the  Saviour  values  highest,  not  only  when  its  fruits  are 
abundant,  but  when  it  is  revealed  only  by  its  eflfects, 
when  your  whole  house  is  filled  with  its  fragrancy,  and 
every  inmate  can  discover  by  your  kindness,  and  affec- 
tion, by  your  gentleness  and  self-denial,  by  your  meek- 
ness and  charity,  at  whose  feet  you  have  laid  the 
offering  of  a  broken  and  a  contrite  heart. 

But  we  must  pass  from  the  feelings  of  this  poor  wo- 
man, to  those  of  one  who  belonged,  alas !  to  a  far  dif- 
ferent order,  and  who  served  another  master  though  he 
sat  at  the  same  table,  and  was  admitted  outwardly  at 
least,  to  the  same  delightful  and  blessed  intercourse. 
''  Then  saith  one  of  his  disciples,  Judas  Iscariot,  Simon's 
son,  which  should  betray  him.  Why  was  not  this  oint- 
ment sold  for  three  hundred  pence,  and  given  to  the 

32* 


378  LECTURE  VI. 

poor  ?"  "  This  he  said,  not  that  he  cared  for  the  poor ; 
but  because  he  was  a  thief,  and  had  the  bag,  and  bare 
what  was  put  therein."  "  Was  a  thief  and  had  the  bag." 
How  remarkable  a  union !  Did,  then,  our  Lord  so  little 
know  the  characters  of  those  by  whom  he  was  surround- 
ed, as  thus  to  entrust  the  only  dishonest  man  among  them 
with  their  wealth  ?  No:  he  who  knew  the  heart  of  man, 
knew  that  none  so  urgently  desired  the  office  as  that 
covetous  apostle,  and  therefore  to  him  he  gave  it. 
Dreadful  mark  of  God's  purposes  of  judicial  vengeance, 
when  he  thus,  as  David  says,  gives  the  sinner  the  desire 
of  his  heart,  and  does  not  estrange  him  from  his  lust, 
leaving  him  blindfold  on  the  path  which  leads  directly 
to  the  edge  of  the  precipice,  where  no  restraining  arm 
will  be  outstretched  to  prevent  his  fall.  It  might  be  also 
for  something  more  than  the  w^ell  deserved  punishment 
of  his  covetousness,  or  his  dishonesty,  it  might  be,  to 
mark  how  lightly  Christ  esteems  what  men  consider 
the  good  things  of  this  world,  that  we  find  him  thus,  in 
two  successive  passages,  promising  the  cup  of  bitterness, 
and  the  baptism  of  suffering,  to  James  and  John,  but 
giving  the  bag  to  Judas. 

As  soon  as  Jesus  heard  what  was  going  forward,  he 
said  unto  them,  "  Why  trouble  ye  the  woman,  for  she 
hath  wrought  a  good  work  upon  me.  For  you  have 
the  poor  with  you  always,  and  whensoever  ye  will  ye 
may  do  them  good,  but  me  ye  have  not  always.  She 
hath  done  what  she  could;  she  is  come  aforehand  to 
anoint  my  body  to  the  burying.  Verily,  I  say  unto  you, 
wheresoever  this  gospel  shall  be  preached  throughout 
the  whole  world,  this  also  that  she  hath  done  shall  be 
spoken  of  for  a  memorial  of  her." 

Brethren,  "  this  day  is  this  scripture  fulfilling  in  your 


LECTURE  VI.  379 

ears  ;"  what  Mary  did,  is  this  day  spoken  of  as  a  me- 
morial of  her,  and  the  commendation  of  the  Saviour 
recorded  as  an  honour  to  her,  and  presented  as  a 
warning,  and  as  an  encouragement  to  yourselves ; 
"She  hath  done  what  she  could."  There  is  not  a 
more  affecting  tribute  of  approbation  to  be  met  with 
throughout  the  scriptures  of  truth,  not  one  which  comes 
home  more  directly  to  the  heart,  "  She  hath  done  what 
she  could."  The  poorest,  and  weakest,  therefore,  among 
us,  could  have  done  as  much;  the  highest  archangel  who 
stands  at  God's  right  ha,nd,  could  do  no  more.  It  is,  then, 
a  most  fair  and  reasonable  subject  for  self-examination. 
You  have  been  sent  into  this  world  with  a  specific  object 
set  before  you,  which  all  the  wealth,  and  pleasures,  and 
honours  of  life,  have  been  unable  to  conceal  from  your 
view ;  that  object  is,  to  prepare  for  an  eternity,  to  be 
spent  in  the  presence  of  our  God,  and  of  his  Christ,  and 
amidst  the  unfading  joys  of  his  everlasting  kingdom. 
Or,  in  other  words,  but  practically,  precisely  the  same 
thing,  to  live  to  the  honour  and  glory  of  God,  during 
this,  your  only  time  of  preparation.  Now"  we  solemnly 
ask  of  you,  as  those  who  have  "  the  charge  over  you  in 
the  Lord,"  and  w^ho  "watch  for  your  souls,  as  they  that 
must  give  account,"  can  we  say  of  each  one  among  you, 
or  rather  can  you  say  of  yourselves,  *I  have  done  what 
I  could  V 

Surely  this  does  not  sound  like  the  demand  of  "an 
austere  man,"  "reaping  w^here  he  has  not  sown,  and 
gathering  where  he  has  not  strawed ;"  what  could  the 
most  indulgent  parent  ask  of  you  less  than  this  ?  Not, 
have  you  done  great  things  for  Christ,  have  you  achieved 
much  for  the  glory  of  God  in  your  day  and  generation, 
but  simply,  have  you  done  w^hat  you  could  in  the  pro- 


380  LECTURE  VI. 

motion  of  God's  glory,  in  the  work  of  your  own  salva- 
tion ?  You  could,  brethren — for  this  is  far  too  important 
a  matter  to  dispose  of  in  a  single  sentence;  we  must  fol- 
low you  into  your  homes  and  into  your  hearts — you  could 
have  been,  day  by  day,  and  year  by  year,  throughout 
your  lives,  very  urgent  with  your  heavenly  Father  in 
secret,  heartfelt,  faithful  prayer,  to  correct  that  which 
conscience,  under  the  teaching  of  God's  Spirit,  has  long 
since  told  you  was  hateful  to  God,  and  destructive  to 
your  own  souls;  your  pride,  your  lust,  your  covetous- 
ness,  your  temper,  your  self-sufficiency,  your  worldli- 
ness.  You  could  have  dedicated  a  portion  of  every  day 
to  the  earnest,  prayerful  searching  of  God's  revealed 
word.  You  could  have  practised  such  self-denial  with 
regard  to  the  things  of  this  world,  such  an  obedience 
to  the  command,  ''Come  out  from  among  them  and  be 
ye  separate,  saith  the  Lord,"  as  would,  by  God's  grace, 
have  tended  most  materially  to  quicken  your  progress 
on  the  heavenward  road,  and  your  attainment  of  far 
higher  degrees  of  sanctification,  and  nearer  spiritual 
communion  with  your  great  and  glorified  Head.  You 
could,  by  the  same  grace,  never  withheld  from  those 
who  seek  it,  have  checked  many  an  improper  desire 
when  first  kindling  in  your  heart;  have  carried  forth 
into  holy  and  consistent  practice  many  a  good  resolu- 
tion which  the  Spirit  of  God  has  implanted  in  your 
mind,  and  have  become  by  this  period  of  your  lives, 
the  holy,  firm,  and  consistent  follower  of  the  Lord 
Jesus  Christ,  even  in  the  midst  of  a  wicked  and  per- 
verse generation.  These  and  a  thousand  others,  which 
your  own  hearts  will  have  suggested,  even  while  I  have 
been  speaking,  you  most  unquestionably  could  have 
done ;  now  then,  brethren,  we  repeat  the  inquiry,  Have 


LECTURE  VI.  381 

you  done  what  you  could  ?  How  many  among  you 
stand  self-sentenced,  self-condemned !  O,  may  the 
inquiry  be  to  them  a  warning  word  in  season ;  that 
they  may  gather  up  fresh  strength,  fresh  resolution, 
fresh  energy  to  begin  as  it  were  from  the  present 
moment,  a  course  of  earnest,  faithful,  persevering  holi- 
ness ;  and  whatever  their  hand  findeth  to  do,  doing  it 
with  their  might ;  knowing  that  "  there  is  no  device, 
nor  knowledge,  nor  wisdom  in  the  grave  whither  we 
are  going." 

While  to  some  among  you,  how  sweet  and  blessed  a 
word  of  encouragement  does  it  suggest.  You  have 
grieved  deeply  over  efforts  after  holiness  which  sin  has 
frustrated ;  prayers  which  Satan  has  spoiled ;  hopes 
which  your  own  corrupt  hearts  have  withered  ;  you  can 
hardly  mark  the  slightest  increase  of  spiritual  strength, 
the  least  advance  in  godhness,  the  smallest  approach  to 
a  more  perfect  conformity  to  your  Saviour  and  your 
God.  Yet  you  can  say,  "  That  which  I  do,  I  allow  not, 
for  what  I  could,  that  I  do  not,  but  what  I  hate,  that 
do  I  ;"*  "  to  will,  is  indeed  present  with  me,  but  how  to 
perform  that  which  is  good,  I  find  not."f  Then  take 
courage,  be  not  cast  down  ;  many  as  weak  a  follower 
as  yourself  has  trodden  the  king's  highway,  and  is  now 
safe  within  the  walls  of  Zion.  Only  persevere  faithfully, 
earnestly,  and  simply,  in  doing  all  you  can,  seeking  more 
grace,  practising  more  self-denial,  trusting  more  impli- 
citly, and  in  the  end  the  commendation  of  Mary  shall 
be  your  own,  "  She  hath  done  what  she  could."  And 
if  it  cannot  be  strictly  said,  "  Well  done,  good  and  faith- 
ful servant,"  it  may  yet  be  said,  "  Enter  thou  into  the 
joy  of  thy  Lord." 

*  Romans  vii.  15.  t  Romaas  vii.  18. 


382  LECTURE  VI. 

By  comparing  the  different  narratives  of  the  evange- 
lists, there  seems  little  doubt  that  our  Lord  remained 
during  the  whole  of  the  following  day  in  retirement  at 
Bethany.  This  would  be,  as  we  have  seen,  the  Christian 
Sunday ;  and  the  day,  although  not  then  consecrated  to 
the  glory  of  God,  must  have  been  spent  in  a  manner 
peculiarly  appropriate  to  the  duties  by  which  it  was 
soon  about  to  be  so  highly  honoured.  For  the  rumour 
having  reached  Jerusalem  that  our  Lord  was  tarrying 
within  so  short  a  distance  of  the  city,  "  much  people  of 
the  Jews,"  as  St.  John  tells  us,  "  flocked  from  the  city 
to  Bethany  during  that  day,"  and  they  came  not  for 
Jesus'  sake  only,  but  that  they  might  see  the  risen  Laza- 
rus, who  had  probably  absented  himself  from  the  period 
of  his  resurrection,  almost  to  the  very  time  of  our  Lord's 
present  visit.  Thus  the  Sunday  would  no  doubt  be  spent 
in  the  most  profitable  spiritual  intercourse  with  the  in- 
quiring Jews ;  while,  as  many  w^ere  going  to  and  fro, 
the  fame  of  our  Lord  would  be  carried  back  into  the 
city,  at  this  time  the  resort  of  the  thousands  and  tens  of 
thousands  who  came  up,  from  all  parts  of  the  country, 
for  the  Passover,  and  men's  minds  would  be  prepared, 
and  a  great  and  solemn  expectation  of  the  coming 
Saviour  excited,  to  insure  the  King  of  Israel  that  degree 
of  honour  which  he  now  for  the  first  and  last  time 
claimed,  and  which  it  w^as  necessary,  for  the  fulfilment 
of  prophecy,  should  be  awarded  him.  It  was  on  the 
following  morning,  then,  the  Monday  of  what  we  now 
denominate  Passion  week,  that  the  first  procession  of 
our  Lord  to  Jerusalem  took  place.  The  time  had  at 
length  arrived,  when  all  the  reserve  which,  for  wise 
and  obvious  purposes,  Jesus  had  hitherto  assumed  upon 
the  subject  of  the  Messiahship,  was  to  be  cast  aside 


LECTURE  VT.  383 

for  ever.  Now  the  hour  had  come  when  the  Son  of 
man  was  to  be  glorified  ;  pubUcly  acknowledged  as 
the  Prophet,  openly  recognised  as  a  King.  Having, 
therefore,  sent  forward  two  of  his  disciples  to  fetch 
the  ass,  and  the  colt,  the  foal  of  an  ass,  upon  which, 
as  the  prophet  Zechariah  had  most  distinctly  fore- 
told, the  King,  even  the  spiritual  King  of  Israel, 
should  enter  Jerusalem,  our  Lord  commenced  the  de- 
scent of  the  Mount  of  Olives.  It  was  then,  that  for 
the  first  time,  the  enthusiasm  of  the  people  knew  no 
bounds.  The  crowds  which  accompanied  him  from 
Bethany,  were  soon  met  by  the  multitudes  which  had 
poured  forth  from  the  overflowing  city ;  many  with 
branches  of  palm  trees,  and  others,  according  to  orien- 
tal custom,  with  loose  garments  in  their  hands  to  strew 
in  the  way,  while,  as  we  may  gather  from  the  narrative, 
at  the  confluence  of  these  tv^o  mighty  streams,  all  w^ith 
one  heart  and  one  voice,  raised  at  once  the  exulting  cry, 
"  Hosanna,  blessed  is  the  King  of  Israel,  that  cometh  in 
the  name  of  the  Lord ;  Hosanna  in  the  highest." 

How^  striking  a  fulfilment  of  the  words  of  the  prophet, 
"  Rejoice  greatly,  O  daughter  of  Zion  ;  shout,  O  daugh- 
ter of  Jerusaleni :  behold,  thy  King  cometh  unto  thee  ; 
he  is  just,  and  having  salvation  ;  lowly,  and  riding  upon 
an  ass,  and  upon  a  colt,  the  foal  of  an  ass." 

Now  let  us  for  a  moment  turn  our  attention  from  the 
enthusiasm  of  the  multitude,  seldom  excited  in  so  good 
and  holy  a  cause,  to  him  who  was  the  object  of  it.  Be- 
hold him,  Hke  the  prophets  of  old,  seated  upon  an  ass, 
and  yet  receiving  the  acclamations  of  the  unnumbered 
multitudes  who  hailed  him  as  a  king.  Riding  in  the 
midst  of  that  vast  concourse,  totally  indifferent  to  their 
applauses,  his  soul  overwhelmed  with  the  deepest  feel- 
ings of  commiseration  and  pity ;  at  that  triumphant  mo- 


384  LECTURE  VI. 

ment  as  sensible  of  the  melancholy  truth,  **  They  know 
not  what  they  do,"  as  when  upon  the  following  Friday, 
they  were  nailing  him  to  the  cross.  It  was  at  the  lower 
part  of  the  descent  of  Mount  Olivet,  when  they  were 
drawing  near  the  city,  that  the  vast  procession  halted. 
Their  divine  leader  appeared  about  to  speak,  and  every 
tongue  was  hushed,  and  every  eye  was  turned  to  him,  of 
whose  praises  they  were  then  so  loudly  prodigal;  when  as 
they  look,  behold  the  Saviour,  no  longer  controlling  his 
emotion,  burst  into  a  flood  of  tears,  and  poured  forth  his 
threatened  wo  upon  their  country,  their  families,  them- 
selves. For  "  when  he  was  come  near,"  says  St.  Luke, 
*'  he  beheld  the  city,  and  wept  over  it,  saying,  If  thou 
hadst  known,  even  thou,  at  least  in  this  thy  day,  the 
things  which  belong  unto  thy  peace  !  but  now,  they  are 
hid  from  thy  eyes.  For  the  days  shall  come  upon  thee, 
that  thine  enemies  shall  cast  a  trench  about  thee,  and 
compass  thee  round,  and  keep  thee  in  on  every  side,  and 
shall  lay  thee  even  with  the  ground,  and  thy  children 
within  thee ;  and  they  shall  not  leave  in  thee  one  stone 
upon  another  ;  because  thou  knewest  not  the  time  of  thy 
visitation." 

What  vast  additional  force,  what  a  powerful  increase 
of  interest,  does  this  memorable  prediction  acquire  from 
the  circumstances  under  which  it  was  delivered.  The 
very  enthusiasm,  and  turbulent  rejoicing  of  the  multi- 
tude, only  bring  into  stronger  contrast  the  deep  depres- 
sion, and  awful  denunciation  of  the  Saviour.  He  felt 
no  joy  from  the  ten  thousand  acclamations  which  at  that 
moment  awoke  the  echoes  of  Mount  Olivet ;  he  was 
looking  down  upon  the  condemned  and  guilty  city  which 
lay  at  his  feet,  thinking  of  the  miracles  he  had  wrought 
in  her  market-places,  the  sermons  he  had  preached  in 


LECTURE  VI.  385 

her  streets,  and  the  multitude  of  her  devoted  inhabitants, 
the  great  mass  of  her  population,  utterly  insensible  to 
all  that  he  had  ever  taught,  utterly  ignorant  of  their  own 
approaching  fate ;  while,  of  the  crowds  whose  voices 
then  rent  the  air  with  benedictions,  how  many  ere  that 
week  was  over  who  would  join  as  loudly  and  as  heartily 
in  the  cry,  "  Crucify  him,  crucify  him." 

Brethren,  it  is  a  thought  of  no  ordinary  solemnity, 
that  the  sentence  then  passed  upon  Jerusalem,  was 
passed  not  upon  her  walls  and  her  palaces,  not  upon 
her  towers  and  her  temple  alone,  but  upon  her  children ; 
upon  many  thousand  families  as  happy  and  as  thoughtless 
as  your  own,  upon  millions  of  individuals  as  regardless 
as  some  among  yourselves.  And  what  was  it  which 
had  thus  sealed  their  condemnation,  and  shut  them  out 
for  ever  from  the  hope  of  a  reprieve  ?  Was  it  sin,  open, 
flagrant  sin  ?  No,  if  that  were  the  cause,  then  indeed 
might  we  repeat  the  disciple's  inquiry,  "  Who  then  can 
be  saved  ?"  What  would  become  of  all  the  generations 
of  men,  of  our  families,  of  ourselves  ?  It  was  not  that 
the  inhabitants  of  Jerusalem  were  sinners  above  all  who 
ever  lived — there  is  no  reason  to  imagine  this ;  for  is  not 
even  their  crime  of  deepest  dye,  the  murder  of  the  Lord 
of  life,  repeated  every  day  by  those  who,  as  the  apostle 
declares,  "  Crucify  the  Son  of  God  afresh,  and  put  him 
to  an  open  shame."*  It  was  not,  then,  their  sin.  No, 
it  was  their  impenitence,  their  unbelief,  it  was  simply 
because  they  refused  to  attend  to  the  things  which  be- 
longed to  their  peace,  rejecting  the  Lord  Jesus  Christ, 
with  every  offer  of  his  mercy  and  every  promise  of  his 
salvation.    Our  Lord  distinctly  asserts  that  this,  and  this 

*  Hebrews  vi.  6* 

33 


386  LECTURE  VI. 

alone,  was  the  cause  of  their  condemnation.  "  If  thou 
hadst  known,  even  thou,  the  things  which  belong  unto 
thy  peace" — surely  no  one  can  doubt  that  the  remainder 
of  the  sentence  would  have  been,  "  even  thou  mightest 
have  been  saved." 

But  the  time  was  past,  the  hour  run  out,  and  our 
Lord  checks  himself  in  that  unfinished  sentence,  and 
only  adds  this  most  appalling  conclusion,  "  But  now 
they  are  hid  from  thine  eyes." 

My  beloved  brethren,  can  we  close  the  present  course 
of  lectures  w^th  a  more  solemn. warning?  We  apply 
ourselves  especially  to  you,  whom  we  have  the  privilege 
at  this  season,  and  only  at  this  season,  of  addressing. 
Before  we  meet  again,  if  God  in  his  mercy  should  ever 
permit  us  such  a  meeting,  great  and  many  will  be  the 
changes  which  the  revolving  year  will  bring;  some 
may,  no  doubt,  some  shall  be  called  from  the  indistinct 
vision  of  the  word  of  God,  reflected  from  the  glass  of 
man's  infirmity,  to  the  immediate  presence  of  the  living 
Word,  and  of  his  glory,  to  see  face  to  face.  Suffer, 
then,  one  w^ord  of  exhortation  before  we  part.  The 
things  belonging  to  your  peace  have,  we  trust,  plainly 
and  faithfully,  according  to  the  degree  of  light  with 
which  God  has  blessed  us,  been  declared  to  you,  so  that 
we  may  say  with  Moses,  "  See,  I  have  set  before  thee 
this  day,  life  and  death  and  evil." 

Is  there,  then,  one  who  has  heard  within  these  walls 
invitations  of  mercy,  without  exception  and  without 
reserve,  and  yet  has  heard  them  unmoved,  uninfluenced, 
unconvinced  ?  to  him  we  would  say,  Here  is  yet  one 
more,  it  may  be  one  last  entreaty,  from  the  God  of  all 
your  mercies,  he  invites  you,  nay,  beseeches  you  by  us 
this  day,  that  you  would  throw  down  the  weapons  of 


LECTURE  VI.  387 

rebellion,  and  receive  the  engrafted  v^ord  which  is  able 
to  save  your  soul.  Do  you  again  refuse,  do  you  again 
procrastinate,  is  our  Lord  still  compelled  to  say  of  you, 
ye  will  not  come  unto  me  that  ye  might  have  life  ?  then 
who  shall  assure  you  that  the  sentence  passed  upon 
Jerusalem  shall  be  withheld  from  yourself:  "If  thou 
hadst  known,  even  thou,  at  least  in  this  thy  day,  the 
things  which  belong  unto  thy  peace" — but  now  the  time 
has  fled,  that  moment  is  for  ever  past, — "  now  they  are 
hid  from  thine  eyes."  Years  of  health  and  happiness 
may  perhaps  await  you,  time  may  roll  on,  and  bring 
you  every  delight,  and  every  comfort  which  the  world 
can  proffer ;  your  lot  may  excite  the  admiration  and  the 
envy  of  all  around  you,  and  yet  it  is  possible,  that  never 
from  this  hour  may  you  again  be  visited  by  the  convic- 
tions of  sin,  the  desire  for  Christ,  the  longing  for  salva- 
tion. All  things  temporal  may  be  joyous  around  you, 
and  yielding  an  abundant  harvest,  while  all  spiritual 
may  be  dark  and  barren,  "  the  things  belonging  to  your 
peace"  for  ever  hidden  from  your  eyes,  no  God,  no 
Christ,  no  heaven. 

Who  will  refuse  to  pray  that  our  great  and  glorious 
Intercessor  may  avert  so  fearful,  so  unutterably  dread- 
ful a  sentence  from  every  individual  here  present ;  that 
God,  even  our  own  God,  may  bless  us,  and  that  the 
truths  now  preached  in  great  infirmity,  may  be  received 
in  the  love  of  them,  and  bring  forth  fruit  a  hundred  fold 
to  the  honour  and  praise  of  God ;  until  that  hour,  when 
through  the  merits  of  his  dear  Son,  both  we  who  speak, 
and  you  who  hear,  without  a  single  exception,  shall 
re-assemble  in  the  many  mansions  of  our  Father's 
house. 


EXPOSITORY    LECTURES. 


NOTICE. 

m  The  Expository  Lectures  which  follow  were  written 
merely  for  the  purpose  stated  in  the  first  discourse,  of 
attracting  if  possible  a  larger  proportion  of  the  congre- 
gation to  the  valuable  week-day  services  of  our  Church 
which  immediately  precede  Easter.  That  such  an 
exertion  should  be  needed,  is  perhaps  neither  creditable 
to  minister  nor  people ;  but  all  must  have  remarked 
how  thinly  the  prayers  of  the  Church  are  usually 
attended,  unless  accompanied  by  some  such  addition 
as  was  aimed  at  in  the  present  Lectures.  That  they 
were  never  intended  for  publication  will  perhaps  be 
sufficiently  obvious  from  internal  evidence :  as  all  were 
deUvered  during  Passion  week,  each  was  hastily  com- 
posed in  the  evening  preceding  the  morning  on  which 
it  was  preached,  and  every  aid  within  reach  was  made 
use  of,  that  could  render  the  Lectures  more  instructive 
or  more  interesting. 

It  need  hardly  be  added,  that  the  author  never  con- 
templated employing  these  familiar  expositions  as  a 
conclusion  to  his  history  of  our  Lord ;  but  in  the  pros- 


392  NOTICE. 

pect  of  not  being  permitted  to  finish  a  work  in  which 
he  has  long  been  deeply  interested,  he  has  thought  it 
well  to  attend  to  the  often  expressed  desire  of  members 
of  his  congregation,  and  rather  to  suffer  these  very 
inadequate  representations  of  the  last  days  of  the 
Saviour  to  accompany  the  former  Lectures,  than  to 
leave  the  subject,  as  he  must  otherwise  have  done, 
wholly  unconcluded. 


EXPOSITORY    LECTURES. 


LECTURE    I. 


St.  John  xvii.  24. 


"  Father,  I  will  that  they  also,  whom  thou  hast  given  me,  be  with 
me  where  I  am,  that  they  may  behold  my  glory." 

The  solemn  season  which  is  approaching,  brethren, 
has  led  me  to  select  the  words  of  the  text  from  one  of 
the  most  important  portions  of  Scripture,  which  mark 
the  close  of  the  earthly  sojourn  of  our  divine  Master. 
My  object  in  this  is  to  second  the  admirable  arrange- 
ment of  our  Church  during  the  week*  upon  which  we 
have  this  day  entered,  by  concentrating  all  our  thoughts, 
and  all  our  affections,  on  him  who  is  the  great  subject 
of  her  services ;  and  as  I  have  on  former  occasions 
grieved  to  observe  the  comparatively  small  proportion 
of  our  congregation  which  attends  upon  the  week-day 
service,  when  prayer  is  wont  to  be  made,  I  purpose,  if 

*  Passion  week. 


394  LECTURE  I. 

the  Lord  will,  to  accompany  the  daily  prayers  by  a 
short  exposition  of  Scripture,  appropriate  to  those  high 
and  blessed  subjects,  which  ought  in  an  especial  man- 
ner to  occupy  the  mind,  and  to  fill  the  heart,  of  every 
sincere  follower  of  our  Lord,  during  the  commemora- 
tion of  this  his  time  of  greatest  and  most  appalling  suf- 
ferings. 

For  this  purpose,  we  commence  to-day  with  the  last 
hour  of  our  Lord's  Hfe,  which  preceded  that  time  of  his 
suffering :  intending  in  these  daily  services  to  consider 
each  period  of  his  sufferings  in  the  order  in  which  it 
occurred,  hoping  that  by  God's  grace,  we  shall  thus 
obtain  far  juster,  and  far  deeper  views,  of  the  countless 
price  at  which  our  redemption  w^as  purchased,  than  we 
have  ever  yet  attained  to. 

We  shall  begin  by  endeavouring  to  ascertain  the 
place  and  time  in  which  the  14th,  15th,  16th,  and  17th 
chapters  of  St.  John  were  spoken  by  our  Lord.  We 
shall  discover  from  the  context,  that  the  place  was  the 
large  upper  chamber  at  Jerusalem  in  which  the  Lord 
Jesus  Christ  had  just  partaken  of  the  Passover  with  his 
disciples,  and  the  time  from  eight  to  eleven  o'clock  at 
night. 

First,  with  respect  to  the  place.  In  all  probabihty, 
"  the  house  in  which  the  supper  occurred,  was  in  the 
eastern  division  of  the  city,  for  the  messengers  sent  by 
our  Lord  to  prepare  the  Passover  would  enter  Jerusa- 
lem necessarily  from  the  direction  of  Bethany,  where 
our  Lord  had  slept  on  the  preceding  night ;  and  they 
may  be  presumed,  to  have  found  the  house  almost  as 
soon  as  they  entered  the  city."*     It   is  interesting   to 

*  Greswell's  Dissertations. 


LECTURE  I.  395 

remember  this,  becaus^e  it  marks  the  distance  of  this 
spot,  as  well  as  its  direction,  from  those  scenes  in  the 
Garden,  and  on  the  Mount,  which  we  shall  shortly  en- 
deavour to  investigate ;  and  nothing  will  tend  more  to 
impress  them  upon  our  memories  and  our  hearts,  than 
their  possessing  a  local  habitation  in  our  minds.  ^^ 

The  disciples,  then,  having,  as  our  Lord  directed 
them,  followed  "  the  man  bearing  a  pitcher  of  water," 
whom  they  were  to  meet  as  soon  as  they  entered  the 
city,  occupied  by  his  permission  the  large  upper  room, 
which  they  found  furnished  and  prepared,  and  there 
partook  of  the  Passover  with  their  divine  Master. 
Having  concluded  the  Paschal  feast,  Jesus  proceeded 
to  institute  the  Sacrament  of  the  Lord's  supper ;  either 
immediately  before,  or  immediately  after  this,  Judas  the 
traitor  left  the  apartment,  for  the  purpose  of  concluding 
his  horrible  arrangements  with  the  chief  priests  and 
elders.  Our  Lord's  directions  to  him,  "  That  thou 
doest,  do  quickly,"  which  the  disciples  understood  to 
mean,  "  Buy  those  things  which  we  have  need  of  against 
the  feast,"  will  very  readily  help  us  to  determine  at  what 
part  of  the  night  this  incident  took  place,  since  it  must 
have  been  before  the  shops  were  shut  up  in  Jerusalem,* 
and  probably  at  the  second  or  third  hour  of  the  night, 
i.  e.  between  seven  and  eight  o'clock  on  the  Thursday 
evening,  preceding  the  day  of  our  Lord's  great  sacrifice : 
from  this  time,  then,  until  the  time  they  went  forth  into 
the  garden,  which  was  between  eleven  and  twelve 
o'clock,  Jesus  was  alone  with  the  eleven  disciples,  and 

*  See  **  Rev.  T.  GreswelFs  Dissertations."  Not  having  the  work  at  hand, 
and  having  made  no  note  at  the  time,  I  am  unable  to  refer  more  particularly 
to  this,  and  to  many  other  ingenious  suggestions  for  which  I  am  indebted  to 
that  elaborate  and  interesting  work. 


396  LECTURE  I. 

these  are  the  hours  that  were  occupied  in  delivering  the 
discourses  which  are  contained  in  the  14th,  15th,  and 
16th  chapters  of  this  Gospel,  and  that  sublime  and 
beautiful  prayer,  which  is  contained  in  the  17th  chap- 
ter, and  which  forms  one  of  the  richest  and  most  in- 
valuable legacies  that  the  Church  has  ever  received 
from  its  divine  and  blessed  Founder. 

I  shall  content  myself  this  morning  with  giving  you 
some  general  idea  of  the  prayer  itself,  and  with  dwell- 
ing briefly  upon  two  or  three  of  its  most  important  pas- 
sages. 

First,  then,  with  respect  to  the  prayer  itself:  it  may 
be  divided  into  three  distinct  portions.  In  the  first  of 
these,  which  occupies  the  five  opening  verses  of  the 
chapter,  our  Lord  prays  that  he  may  be  glorified  with 
the  Father,  with  that  glory  which  he  had  with  him  be- 
fore the  world  began. 

2.  From  the  16th  to  the  19th  verse,  our  Lord  petitions 
for  two  great  blessings  for  the  eleven  apostles ;  **  Keep 
through  thine  own  name  those  whom  thou  hast  given 
me,"  and  "Sanctify  them  through  thy  truth;"  while 
each  of  these  petitions  for  divine  keeping,  and  for  sanc- 
tification,  are  urged  by  different  arguments,  and  pressed 
upon  diflferent  grounds. 

3.  From  the  19th  verse  to  the  end  of  the  chapter, 
our  Lord  prays  for  his  whole  Church,  in  every  age, 
under  the  name  of  "  them  which  shall  believe  on  me 
through  their  word,"  i.  e.  through  the  preaching  or 
writings  of  the  apostles.  And  he  asks  for  them  these 
unspeakable  blessings. 

1.  Spiritual  union  with  God  the  Father  and  our  Lord 
Jesus  Christ;  "As  thou,  Father,  art  in  me,  and  I  in  thee, 
that  they  also  may  be  one  in  us." 


LECTURE  I.  397 

11.  The  spiritual  unity  of  the  Church  itself,  "That 
they  may  be  one,  even  as  we  are  one." 

And,  lastly,  in  the  words  of  the  text,  that  all  his 
Church,  as  it  shall,  in  answer  to  his  prayer,  be  united 
to  him  here  below,  may  also  be  re-united  to  him  in 
heaven  for  ever.  "  Father,  I  will  that  they  also,  whom 
thou  hast  given  me,  be  with  me  where  I  am,  that  they 
may  behold  my  glory." 

Thus  much  for  the  analysis  of  the  prayer  itself.  We 
proceed  to  offer  a  few  observations  upon  the  three 
practical  points  in  it;  upon  God's  keeping — God's 
sanctifying — and  God's  glorifying  the  people  of  the 
Lord  Jesus  Christ. 

1.  Upon  God's  keeping:  "Holy  Father,"  said  our 
Divine  Master,  11th  verse,  "Keep  through  thine  own 
name  those  whom  thou  hast  given  me  ;"  and  again,  15th 
verse,"  I  pray  not  that  thou  shouldest  take  them  out  of  the 
world,  but  that  thou  shouldest  keep  them  from  the  evil." 

Observe  here,  our  Lord's  great  and  high  and  solemn 
reverence  in  prayer,  when  publicly  made  before  his 
disciples,  as  a  model  for  their  intercessions,  "Holy 
Father."  Who,  with  such  an  example  before  him, 
would  presume  to  draw  near  unto  God  with  any  feel- 
ings of  levity,  or  carelessness,  or  familiarity,  when  we 
see  even  the  only  begotten  Son,  as  Mediator,  speaking 
thus  humbly,  thus  reverentially.  Observe  again,  that 
our  Lord  does  not  entreat  his  Father  to  take  his  people 
out  of  the  world,  i.  e.  to  remove  them  at  once  by  death 
from  the  face  of  the  earth,  but  to  keep  them  under  his 
divine  guidance  and  protection,  while  tarrying  there. 
If,  therefore,  yours,  brethren,  be,  as  every  Christian's  at 
some  period  or  other  is,  the  mourner's  lot,  whatever  be 
your  griefs,  your  anxieties   or  your  difficulties,  learn 

34 


398  LECTURE  I. 

that  God's  time  is  assuredly  the  best  time  both  for  their 
removal  and  your  own,  and  is  to  be  patiently  and  thank- 
fully waited  for. 

Neither  does  our  Lord  ask  his  heavenly  Father  to 
keep  his  beloved  people  from  the  troubles,  the  distresses, 
the  heart-rending  sorrows  of  the  world;  not  a  word  is 
expressed  upon  this  point  throughout  the  whole  of  the 
prayer  before  us ;  "  Keep  them  from  the  evil,"  is  the 
great  subject  of  our  Lord's  entreaty.  There  is  no  evil 
necessarily  in  sorrow,  certainly  none  in  sanctified  sor- 
row ;  sin,  and  sin  alone,  is  unmixed  evil,  and  therefore 
from  this  alone  did  our  Lord  so  urgently  petition  that 
his  people  might  be  kept. 

Now  let  us  examine  for  a  moment  the  manner  in 
which  our  Lord  describes  those  for  whom  his  petition 
is  offered.  16th  verse,  "They  are  not  of  the  world, 
even  as  I  am  not  of  the  world."  Brethren,  this  then  is 
the  description  of  persons  for  whom  Christ  prayed! 
"  Not  of  the  world."  It  is  no  uncommon  thing  to  hear 
advanced,  in  favour  of  a  certain  degree  of  conformity 
to  the  pleasures  and  follies  and  habits  of  the  world,  that 
our  Lord  described  his  people  as  being  "  in  the  world, 
and  not  of  the  world."  Our  Lord  assuredly  never 
drew  any  such  distinction,  in  the  manner,  or  with  the 
intention,  which  such  persons  would  wish  us  to  under- 
stand. When  he  prayed  that  his  disciples  might  re- 
main in  the  world,  it  is  perfectly  obvious  that  he  used 
the  word  as  expressive  of  the  globe  itself,  the  earth  on 
which  we  Uve,  move  and  have  our  being ;  that,  in  fact, 
he  simply  meant  that  they  might  continue  to  live. 
When  he  declares  that  they  were  not  of  the  world, 
he  clearly  uses  the  word  as  we  are  accustomed  at 
the  present  day  to  use  it,  meaning  the  people  of  the 
world,  and  therefore  asserts  that  they  for  whom  he 


LECTURE  I.  399 

was  interceding  were  not  conformed  to  the  world,  were 
not  living  in  its  follies,  were  not  numbered  among  its 
people.  He  even  makes  this  distinction  still  more 
clear,  and  pointed,  and  undeniable,  in  the  9th  verse, 
when  he  says, — "  I  pray  for  them ;  I  pray  not  for 
the  world,  but  for  them  which  thou  hast  given  me; 
for  they  are  thine."  Is  it  to  be  believed,  brethren, 
that  the  Lord  Jesus  Christ  now  intercedes  in  heaven 
for  those  for  whom  he  prayed  not  while  on  earth? 
Can  we  conceive  such  a  change  in  an  unchangea- 
ble Being?  That  declaring  while  on  earth,  that  he 
prayed  not  for  those  who,  wedded  to  the  world,  re- 
fused his  Gospel,  despised  his  promises,  rejected  him- 
self, he  should  now  be  employed,  throughout  all  time, 
in  interceding  for  these  in  heaven,  for  whom,  while 
upon  earth,  he  prayed  not.  No,  surely  the  same  limita- 
tion must  exist  now,  as  existed  then,  "  I  pray  for  them 
whom  thou  hast  given  me;"  all,  in  every  age  and  every 
clime,  who  hear  and  receive  the  Gospel  of  salvation, 
and  resolve,  by  God's  grace,  to  devote  themselves  in 
body  and  soul  to  the  service  of  our  Lord.  Is  it,  then, 
an  object  of  earnest  desire  to  your  souls,  to  be  the 
subjects  of  the  Saviour's  prayer?  Could  you  have  any 
hope  of  pardon,  any  assurance  of  grace  and  strength, 
any  prospect  of  a  glorious  eternity,  if  you  were  ex- 
cluded from  those  divine  intercessions  ?  Then  let  these 
words  of  your  Redeemer  sink  deep  into  your  hearts, 
"  I  pray  not  for  the  world."  So  long  as  you  remain 
undistinguishable  from  the  world  of  the  ungodly,  you 
can  derive  no  comfort,  because  you  can  feel  no  assu- 
rance that  our  Lord  intercedes  for  you;  doubtless  he 
does  intercede  for  many  who  still  sw^ell  the  ranks  of  an 
opposing  world,  and  who  will,  ere  long,  desert  those 
rebel  forces,  and  take  arms  under  their  rightful  sove- 


400  LECTURE  I. 

reign,  the  captain  of  their  salvation.  But  no  individual 
there  is  justified  in  believing  that  he  is  one  for  whom 
the  Saviour  prays.  If  you  would  have  this  most  im- 
portant point  cleared  up  to  the  satisfaction  and  comfort 
of  your  own  soul,  there  is  no  other  way  but  that  which 
God  himself  has  commanded,  *^  Come  out,  and  be  ye 
separate,  saith  the  Lord,  and  touch  not  the  unclean 
thing;  and  I  will  receive  you:"  in  other  words,  *^Come 
out  and  be  ye  separate"  from  those  for  whom  your 
Saviour  prays  not.  Let  the  line  between  you  and  them 
be  plain,  obvious,  undeniable ;  as  much  so  now  in  your 
principles,  your  motives,  and  your  conduct  in  time,  as 
it  will  one  day  be  in  eternity,  when  that  Hne,  now 
almost  imperceptible,  shall  have  widened  into  a  great, 
a  fixed,  an  impassable  gulf. 

Is  this,  by  Divine  grace,  already  the  case  with  many 
among  you,  and  although  constrained  to  five  in  the 
world,  can  you  say  with  an  apostle,  "  The  world  is 
crucified  unto  me,  and  I  unto  the  world ;"  I  desire  not 
its  trifling  pleasures,  I  distrust  its  empty  promises,  I 
abhor  its  sinful  practices,  and  "  the  life  which  I  now  live 
in  the  flesh,  I  live  by  the  faith  of  the  Son  of  God,  who 
loved  me,  and  gave  himself  for  me  ?"  Then  have  you 
the  surest  pledge  that  the  Lord  Jesus  Christ  prays  for 
your  keeping,  for  your  sanctification,  for  your  glorifica- 
tion. For  this  is  the  very  argument  which  he  makes 
Use  of  with  his  Divine  Father  that  his  prayer  should  be 
heard  and  answered ;  and  be  assured  that  he  prayed  only 
for  that  which  he  had  purchased ;  and  that  if  he  have 
drawn  yoii  out  of  the  world  by  the  attraction  of  his 
cross,  and  have  given  you  a  far  better  and  far  holier  in- 
heritance even  now  among  the  people  of  God,  making 
their  pleasures  here  to  be  yours,  their  Sanctifier  and 


LECTURE  I.  401 

their  Saviour  yours,  then  will  he  make  their  joys  here- 
after to  be  yours,  and  their  God,  their  heaven,  to  be  yours 
also ;  for  he  has  pledged  himself  to  "  keep  you  from  the 
evil,"  until  he  has  built  you  up,  and  given  you  an  inheri- 
tance among  all  them  which  are  sanctified. 

This  leads  us,  therefore,  to  the  second  point  in  our 
Lord's  petitions ;  that  his  heavenly  Father  should  sanctify 
those  whom  he  had  promised  to  keep,  "Sanctify  them 
through  thy  truth." 

It  is  evident  that  those  for  whom  our  Lord  first  offered 
these  petitions  were,  even  when  the  petitions  were  made, 
both  converted  and  sanctified.  Yet  this  did  not  prevent 
our  Lord  from  praying  that  they  might  be  still  further 
sanctified,  from  entreating  that  they  might  be  carried  on 
in  hoHness,  until  they  were  perfected  in  happiness.  Learn, 
then,  from  this,  the  necessity  of  growth  in  sanctification. 
Not  to  grow  is  to  decay.  It  matters  not  what  knowledge, 
what  experience,  what  feeling  of  Divine  things  you  pos- 
sess within  you,  even  what  inherent  grace  ;  these  will  not 
keep  you  from  the  evil  of  the  world,  unless  you  are  not 
only  sanctified,  but  growing,  advancing  therein.  There- 
fore are  these  petitions  united.  Holy  Father,  keep  and 
sanctify.  The  surest  method  by  which  even  God  him- 
self keeps  the  believer,  is  by  promoting  his  sanctification. 
How  blessed  an  arrangement  of  Divine  grace,  that  thai 
which  God  has  made  our  duty,  he  should  also  make  our 
safeguard  and  our  happiness  !  How  merciful  a  provision 
of  Divine  love,  that  the  very  sanctification  of  the  be- 
liever, which  is  elsewhere  said  to  be  the  will  of  God  con- 
cerning us,  "  This  is  the  will  of  God,  even  our  sanctifi- 
cation," is  here  shown  to  be  entirely  the  work  of  God ; 
for  our  Lord  Jesus  distinctly  seeks  it  of  him  by  prayer, 
"  Sanctify  them  through  thy  truth." 

34* 


402  LECTURE  1. 

Therefore,  brethren,  learn  while  you  are  constantly 
striving  after  higher  degrees  of  holiness,  to  lay  the  mat- 
ter of  youv  daily  sanctification  faithfully  and  contentedly 
upon  God  in  Christ  Jesus.  Acknowledge  your  own  in- 
ability, cease  from  all  dependence  upon  your  own  efforts, 
and  rely  simply  and  entirely  on  him  who  will  perfect 
that  which  concerneth  you,  and  having  begun  a  good 
work  in  you,  will  perform  it  until  the  day  of  Jesus  Christ ! 
Only  bear  in  mind  that  your  daily  sanctification  is  to  be 
instrumentally  wrought  out  by  the  same  means  as  your 
conversion  was,  viz.  by  the  powder  of  God,  and  by  the 
word  of  truth ;  "  Sanctify  them  through  thy  truth  ;  thy 
word  is  truth."  This  is  not  only  affirmed  by  the  scrip- 
ture before  us,  but  corroborated  by  all  scripture.  So 
St.  Peter,  "  As  new-born  babes,  desire  the  sincere  milk 
of  the  word,  that  ye  may  grow  thereby."  You  never 
grow  so  rapidly  and  so  strongly,  as  when  your  nourish- 
ment is  drawn  simply  from  the  Divine  word,  by  daily 
reading,  daily  meditation,  daily  prayer.  While  dwelfing 
on  its  commands  the  Spirit  of  God  renders  them  efTec- 
tual  to  press  your  duties  upon  your  soul — while  dwelling 
upon  its  promises,  to  encourage  your  performance  of 
those  duties — while  dwelling  on  the  great  and  blessed 
doctrines,  the  same  Divine  Spirit  sheds  forth  that  light 
and  warmth  which,  beaming  from  the  cross,  strengthen 
and  purify,  guide  and  sanctify,  the  affections  and  the 
heart.,  Thus  he  who  wills  your  sanctification,  while 
you  are  striving  to  effect  it,  himself  '^  w^orketh  in  you 
to  will  and  to  do,^  and  thus  carries  on  and  perfects  that 
which  he  recommends  and  commands^ 

Lastly,  we  are  briefly  to  consider  our  Lord's  petition 
for  the  glorification  of  his  people,  "  Father,  I  will  that 
they  also,  whom  thou  hast  given  me,  be  with  me  where 
I  am ;:  that  they  may  behold  my  glory.^' 


LECTURE  I.  403 

How  beautifully,  and  how  naturally,  does  each  portion 
of  this  heavenly  prayer  succeed  the  other :  they  whom 
God  has  given,  them  he  also  keeps  ;  and  they  whom  God 
has  kept,  them  he  also  sanctifies,  and  they  whom  God 
has  sanctified,  them  he  also  glorifies. 

As  our  Lord  began  the  prayer  with  the  endearing 
word  "  Father,''  so  does  he  also  conclude  it ;  the  same 
sweet  spirit  of  filial  intercourse  and  filial  love  pervading 
every  petition.  "  Father,  I  will  that  they  also,  whom 
thou  hast  given  me,  be  with  me  where  I  am."  It  is  a 
remarkable  expression — "  Father,  I  will."  Who  but 
God  could  with  propriety  have  spoken  thus  to  God.  Yet 
there  is  nothing  authoritative,  nothing  imperious  here. 
It  is  rather  the  language  of  a  dying  testator,  wilhng 
away  possessions  which  were  his  own  to  give.  I  Will 
this  to  my  people.  I  Will  that  they  spend  an  eternity  in 
my  presence  and  glory:  such  is  my  love  to  them,  that 
heaven  will  not  content  me  unless  they  "be  with  me 
where  I  am." 

Christian  brethren,  let  me  ask  you  a  solemn  question, 
and  one  which  you  probably  never  asked  yourselves. 
Are  you  as  anxious  to  enjoy  your  Redeemer's  company 
and  society,  as  he  unquestionably  proves  himself  by  this 
petition  to  be  for  the  enjoyment  of  the  company  and 
society  of  his  people  ?  His  last  thoughts  on  earth  were 
occupied  with  the  desire  of  meeting  them  again  in 
heaven.  Such  a  feeling  was  by  no  means  confined  to 
his  disciples;  it  comes  in  that  portion  of  the  prayer 
which  is  expressly  occupied  with  those  "  who  shall  be- 
lieve on  him,"  and  of  these,  yes  of  all  these,  and  there- 
fore, if  we  are  the  children  of  God,,  of  us,  even  of  us,  did 
he  declare,  "  I  will  that  they  also  be  with  me  where  I  am.'* 
As  if  the  happiness  of  the  Saviour  would  be  incomplete, 
the  travail  of  his  so\A  unsatisfied,  if  every  member  of 


404  LECTURE  I. 

his  beloved  family  were  not  with  him,  if  even  the  young- 
est, weakest,  feeblest,  were  not  there.  "  I  will  that  they 
whom  thou  hast  given  me,  be  with  me  where  I  am,  that 
they  may  behold  my  glory."  Yes,  my  beloved  brethren, 
the  most  spiritual  among  you  here  below,  know  little  of  I 
that  glory  which  shall  be  revealed  both  to  us,  and  in  us ; 
we  could  not  bear  the  sight,  while  clothed  in  these  fleshly 
tabernacles;  they  must  be  laid  down  in  the  dust  of 
which  they  are  made ;  this  corruption  must  put  on  in- 
corruption,  this  mortal  must  put  on  immortality,  before 
we  shall  be  able  to  endure  the  vision  of  that,  which  shall 
one  day  constitute  our  highest  happiness,  and  our  eternal 
joy.  Be  much  engaged,  then,  in  fixing  your  thoughts  and 
hearts  on  the  Lord  Jesus  Christ,  on  all  his  abounding 
love,  on  all  his  tremendous  sufferings.  Nothing  will,  by 
God's  grace,  tend  more  to  banish  this  world,  its  trifles, 
and  its  follies,  from  your  memories  and  your  hearts,  than 
to  have  them  thus  occupied,  thus  filled.  Nothing  will, 
by  the  influence  of  the  same  grace,  be  so  effectual  in 
fitting  you  for  that  day,  and  for  that  place,  and  for 
that  vision,  which  even  now  your  Lord  is  beseeching 
his  heavenly  Father  to  prepare  for  you,  while  he 
is  engaged  with  God  the  Holy  Ghost  in  preparing  you 
for  it.  Do  you,  then,  to  whom  God  hath  in  mercy 
given  a  taste  for  these  things,  meditate  upon  them, 
pray  over  them,  and  be  continually  occupied  with  them, 
bearing  in  mind  that  the  time  is  short,  that  eternity  is 
approaching,  but  that  eternity  itself  will  not  be  long 
enough  to  repair  the  loss  of  opportunities  such  as  these, 
for  now  only  is  the  accepted  time,  now  only,  to  us,  is 
the  day  to  know  the  Lord  Jesus  Christ,  to  be  con- 
formed to  his  image,  obedient  to  his  will,  clothed  with 
righteousness,  and  rendered  meet  to  be  with  him  where 
he  is,  and  to  behold  and  to  partake  of  his  glory. 


405 


SECOND  EXPOSITORY  LECTURE. 


St.  John  xviii.  8. 

"  Jesus  answered,  I  have  told  you  that  I  am  he ;  if  therefore  ye 
seek  me,  let  these  go  their  way." 

In  pursuance  of  the  plan  we  proposed,  of  reviewing 
the  series  of  our  Lord's  sufferings,  from  the  Paschal 
Supper  on  the  Thursday  evening,  to  the  Crucifixion  on 
Friday  noon, — for  all  were  crowded  into  a  single  day 
of  his  mortal  life,  that  day  of  humiliation,  that  day  of 
glory ! — we  are  this  morning  to  call  your  attention  to 
the  circumstances  of  the  first  scene  of  his  final  trials  in 
the  Garden  of  Gethsemane. 

That  you  may  enter  into  the  subject  more  fully,  let  me 
carry  you  back  in  imagination  to  that  large  upper  room 
in  the  eastern  division  of  Jerusalem,  where  our  Lord,  in 
company  with  the  eleven  disciples,  had  just  finished  the 
prayer  upon  which  we  commented  in  the  last  Lecture. 
The  time  which  had  been  occupied  by  the  lengthened 
discourse  of  the  preceding  chapters,  14th,  15th,  16th,  and 
the  prayer  of  the  17th,  would  bring  the  period  of  the 
departure  of  Jesus  and  his  disciples  from  the  city,  to 
eleven  or  twelve  o'clock  at  night.  For  though  it  is  said 
at  the  close  of  the  14th  chapter,  "  let  us  go  hence,"  it  is 
the  opinion  of  the  best  harmonizers  of  scripture,  that 


406  LECTURE  II. 


they  did  not  then  depart  from  the  house,  but  only  made 
preparations  for  leaving  it,  probably  by  quitting  the 
table.  It  says,  indeed,  expressly,  at  the  opening  of  this 
chapter,  "  When  Jesus  had  spoken  these  words,  he  went 
forth  with  his  disciples,"  and,  therefore,  not  before.  The 
Garden  of  Gethsemane,  to  which  they  were  about  to  bend 
their  steps,  lay  on  the  eastern  side  of  Jerusalem,  across 
the  valley  or  brook  of  Cedron,  at  the  foot  of  the  Mount 
of  OUves,  and  distant  from  the  city  about  three-fourths 
of  an  English  mile.  To  this  garden,  as  the  evangelist 
acquaints  us,  our  Lord  was  in  the  constant  habit  of  re- 
sorting with  his  disciples,  for  the  purpose,  no  doubt,  of 
intimate  communion  with  them,  and  of  still  more  inti- 
mate  communion  with  his  God.  But  he  was  now  going 
thither,  for  a  widely  diiferent  purpose,— to  bear  that 
w^eight  of  sin  which  would  have  crushed  the  world. 

The  evangelist,  whom  I  intend  exclusively  to  follow, 
omits  all  mention  of  the  agony  of  our  Divine  Lord,  be- 
cause it  had  been  largely  told  by  the  other  apostles,  and 
it  is  the  pecuHar  character  of  St.  John's  Gospel  to  be 
highly  supplementary,  that  is,  to  pass  lightly  over  those 
things  narrated  in  the  other  Gospels,  and  to  dwell  much 
upon  all  that  they  have  omitted.  It  will  be  enough, 
therefore,  for  me  to  remind  you  of  that  most  trying 
portion  of  your  Redeemer's  woes ;  that  season  when  he 
was  sore  amazed,  and  very  heavy,  and  his  soul  exceed- 
ingly sorrowful  even  unto  death ;  when,  in  the  intensity 
of  mighty  prayer,  he  fell  upon  the  ground,  crying,  "  O 
my  Father,  if  it  be  possible,  let  this  cup  pass  from  me!" 
when,  in  the  extremity  of  mortal  agony,  "his  sweat  was, 
as  it  were,  great  drops  of  blood  falling  down  to  the 
ground;"  of  that  hour  when  he,  who  had  been  the 
loudest  in  his  protestations  of  fidelity,  and  when  even 


LECTURE  II.  407 

the  dearest  of  his  disciples,  he  who  had  leant  on  his 
breast  while  at  supper  that  very  night,  in  the  closest  in- 
timacy of  friendship,  were  both  of  them  unable  to  watch 
with  him  for  a  single  hour ;  and  while  their  Lord  was 
bleeding  from  the  intensity  of  his  agony,  they,  over- 
powered by  fatigue  and  sorrow,  were  three  times  found 
asleep. ,  Surely  this  must  be  mentioned  among  the  suf- 
ferings of  our  Lord  ;  for  who  can  tell  how  deep  an  ad- 
ditional pang  such  conduct  at  such  a  season  must  have 
inflicted!  And,  brethren,  what  an  additional  stigma  does 
it  for  ever  fix  upon  man's  affection  and  man's  fidelity. 

If  a  peculiar  curse  has  settled  upon  the  one  sex,  be- 
cause in  the  Garden  of  Eden  the  woman  sinned,  says 
the  apostle,  "  being  first  in  the  transgression ;"  surely  in 
the  Garden  of  Gethsemane  the  mouth  of  the  other  sex 
has  been  for  ever  silenced;  for  if  the  first  Adam  was 
Jbeguiled  by  the  woman,  the  second  Adam  was  most 
certainly  betrayed,  denied,  deserted,  by  the  man. 

St.  John  resumes  the  narrative,  soon  after  the  omission 
of  the  agony,  at  that  period  when  our  Lord,  coming  for 
the  last  time  to  his  slumbering  disciples,  inquires  of 
them, — for  it  is  probable  that  this  should  have  been 
translated  as  an  inquiry,  and  not  a  command, — "  Do 
you  sleep,  even  now,  and  take  your  rest?"  "It  is 
enough,  the  hour  is  come ;  rise  up,  let  us  go ;  lo !  he 
that  betrayeth  me  is  at  hand."  .  Then  it  was,  even  while 
he  yet  spake,  that  Judas  and  his  band  drew  near ;  and 
as  St.  John  tells  us,  in  the  4th  verse,  "  Jesus  knowing 
all  things  that  should  come  upon  him  went  forth,  and 
said  unto  them.  Whom  seek  ye?  They  answered  him, 
Jesus  of  Nazareth.  Jesus  saith  unto  them,  I  am  he.'^ 
What  supernatural  composure,  what  blessed  meekness  ; 
and  after  the  agony  of  the  Passion,  what  a  holy  calm  of 


408  LECTURE  11. 

peace.  How  mercifully  does  God  deal  with  us,' in  thus 
always  giving  us  grace  equal  to  our  day,  or  making 
our  day  equal  to  our  grace ;  never  permitting  our  in- 
ward and  our  outward  trials  to  come  on  simultaneously,  - 
so  as  to  overwhelm  and  crush  us,  but  in  mercy  with- 
drawing the  one  before  he  pours  forth  on  us  the  other. 
Our  Lord  had  but  just  before,  as  we  are  told  by  St. 
Luke,  been  comforted  by  an  angel  sent  from  heaven,  to 
strengthen  him;  and  now,  instead  of  shrinking  from 
this  dreaded  hour,  he  voluntarily  goes  forth  to  meet  its 
perils.  How  easy  are  outward  trials,  where  there  is 
inward  peace.  Get  but  the  peace  of  God  within  your 
hearts,  and,  like  your  Lord,  there  will  be  no  trial,  no 
peril,  no  foe  on  earth,  that  you  will  shrink  from  going 
forth  to  meet,  if  the  Lord  call  you  to  the  conflict. 

No  sooner  did  Jesus  declare  that  it  was  he,  than  we 
read  that  "they  went  backward  and  fell  to  the  ground." 
Doubtless  this  was  to  prove  that  all  which  followed,  was 
of  our  Lord's  own  free  will,  that,  "  he  gave  his  back  to 
the  smiters,  and  his  cheek  to  them  that^plucked  off  the 
hair."  Little  do  the  enemies  of  Jesus,  little  do  even  the 
dearest  of  his  friends,  yet  know  of  the  power  of  the 
word  of  Christ;  "  As  soon  as  he  said,  I  am  he,  they  went 
backward,  and  fell  to  the  ground."  They  required  no 
stronger  power  to  be  exerted  against  them  than  the  word 
of  the  Lord.  How  differently  does  the  same  voice,  and 
even  the  same  word,  spoken  by  that  voice,  sound,  accord- 
ing to  the  persons  to  whom  it  is  addressed.  Do  you  not 
remember,  another  time,  when  he  said,  "  I  am  he,"  or, 
"  It  is  I,"  and  then  immediately  every  fear  in  his  disci- 
ples' hearts  was  hushed,  and  they  received  him  into  their 
vessel,  and  the  ship  was  at  the  land  whither  they  went  ? 
Who  can  express  the  difference  of  the  same  words, 


LECTURE  II.  409 

spoken  by  the  same  Saviour,  to  his  enemies,  or  to  his 
people!  So  shall  it  be  at  the  end  of  the  world,  when 
the  cry  of  the  Bridegroom,  "  I  am  he,"  shall  come  upon 
the  four  winds,  and  sound  from  one  end  of  heaven  to  the 
other :  it  shall  be  to  every  one  of  his  children,  as  the 
Lamb's  voice,  the  accents  of  tenderness  and  love;  while 
to  the  whole  world  of  the  risen  unbelievers,  it  shall  be 
as  the  roaring  of  the  Lion  of  the  tribe  of  Judah,  full  of 
terror,  dismay,  and  everlasting  death. 

A  second  time  our  Lord  asks  the  question,  "  Whom 
seek  ye  ?  And  they  said,  Jesus  of  Nazareth."  Again 
he  makes  the  same  reply,  but  now  accompanied  by  this 
affecting  addition,  "  If,  therefore,  ye  seek  me,  let  these 
go  their  way.  That  the  saying  might  be  fulfilled  which 
he  spake,  of  them  which  thou  gavest  me,  have  I  lost 
none." 

Even  in  the  most  trying  moment  of  our  Lord's  ovi^n 
peril,  w^hat  care,  what  thoughtfulness,  what  affectionate 
consideration,  for  his  disciples  !  And  is  there  no  encou- 
ragement here  for  us,  brethren  ?  Yes,  truly,  these  little 
words  are  replete  with  consolations.  Did  our  Lord  thus 
stand  between  these  bands  of  armed  ruffians,  and  his 
poor,  weak,  trembling  followers?  then  not  a  storm  which 
blows  upon  the  Chuxh,  not  a  trouble  which  assails 
yourselves,  but  Christ  is  present,  to  stand  between  you 
and  your  enemies,  and  all  that  would  otherwise  over- 
whelm and  ruin  you,  is  borne  by  him  alone.  Again, 
does  justice  come  and  plead  against  you  ?  does  it  lecall 
sins  unnumbered,  for  which  you  can  make  no  compen- 
sation, and  from  the  justly  merited  punishment  of  which 
you  can  discover  no  escape  ?  then  behold  your  Lord 
again  stepping  forward,  offering  himself  to  justice  in 
your  stead,  and  again  pleading,  "  Let  these  go  their 

35 


410  LECTURE  II. 

way  ;"  "  ye  seek  me  ;"  for  "  I  am  he,"  who  alone  can 
satisfy,  and  who  alone  have  satisfied,  all  and  every  de- 
mand which  you  can  bring  against  my  people. 

Thus  is  the  scripture  again  and  again  fulfilled,  as 
every  succeeding  generation  of  our  Lord's  believing  peo- 
ple pass  onward  through  a  world  of  sins  and  trials,  to  a 
world  of  purity  and  peace,  "  Of  them  which  thou  gavest 
me,  I  have  lost  none ;"  most  mercifully  manifested  in 
part,  every  day,  and  at  every  period  of  the  Christian's 
Hfe,  but  to  be  still  more  triumphantly,  O,  how  trium- 
phantly declared,  on  that  great  day,  when  he  shall  stand 
before  his  Father,  and  say,  "  Behold,  I  and  the  children" 
— yea,  all  the  children, — "  which  thou  hast  given  me." 

"  Then  Simon  Peter,  having  a  sword,  drew  it,  and 
smote  the  High  Priest's  servant,  and  cut  oflf  his  right 
ear.  The  servant's  name  was  Malchus.  Then  said 
Jesus  unto  Peter,  Put  up  thy  sword  into  the  sheath,  for 
all  they  that  take  the  sword,  shall  perish  with  the  sword ; 
the  cup  which  my  Father  hath  given  me,  shall  I  not 
drink  it  V'  There  was  almost  more  severity  in  the  re- 
proof here  given  to  Peter,  than  in  that  which  our  Lord 
is  elsewhere  recorded  to  have  given  to  Judas.  So  true 
is  it,  that  when  Christ  reproves,  it  is  a  mark  of  love. 
Thank -God,  brethren,  for  your  food,  but  thank  him  still 
more  for  your  medicines.  One  hour  of  divine  chasten- 
ing, will  often  in  its  eflfects  outweigh  a  century  even  of 
spiritual  prosperity.  But  if  we  mark  our  Lord's  correc- 
tion of  Peter,  let  us  not  overlook  his  own  divine  submis- 
sion, for  he  was  himself  at  that  vet-y  moment  under  a 
far  heavier  chastening  than  all  that  he  inflicted.  "  The 
cup  which  my  Father  hath  given  me,  shall  I  not  drink 
it  ?"  were  the  words  with  which  he  welcomed  the  first 
of  that  series  of  indignities  and  cruelties,  which  were  to 


LECTURE  II.  411 

end  only  in  the  grave.  Here  then,  again,  in  his  blessed 
example  is  strong  consolation  for  ourselves.  In  all  our 
trials,  it  matters  nqt  how^  bitter  be  the  cup,  if  we  have 
but  the  privilege  of  throwing  in  those  two  little  words, 
"  my  Father,"  to  sweeten  it.  Only  know  by  the  Spirit 
of  adoption,  that  the  cup  is  mixed  with  a  Father's  love, 
and  presented  to  you  by  a  Father's  hand ;  and  where  is 
the  child  of  God  who  will  refuse  to  drink  it  ?  Impa- 
tience and  rebellion  are  the  very  curse  of  crosses  ;  but 
fiUal  love  and  submission  turn  the  heaviest  and  the  worst, 
into  a  real  and  substantial  blessing. 

No  sooner  had  our  Lord  thus  marked  his  determina- 
tion to  drink  the  cup  which  his  heavenly  Father  had 
prepared,  and  to  resign  himself  into  the  hands  of  his 
enemies,  than  we  read,  "  Then  they  bound  him,  and  led 
him  away." 

This  closes  the  first  scene  of  our  Redeemer's  trial ; 
may  he,  by  his  divine  Spirit,  enable  us  so  to  occupy  our- 
selves in  meditating  upon  it,  and  upon  the  many  impor- 
tant personal  lessons  to  be  derived  from  it,  for  which 
the  few  hints  which  have  now  been  thrown  out  are  only 
intended  as  mere  suggestions,  that  our  hearts  may  be 
brought  nearer  to  himself,  and  strengthened,  stablished, 
settled  against  every  trial,  and  under  every  temptation, 
by  the  affecting  instances  of  our  Divine  Master's  love 
for  his  people,  and  by  the  review  of  all  that  he  said,  and 
all  that  he  did,  and  all  that  he  suffered,  during  his  day 
of  agony. 


412 


THIRD  EXPOSITORY  LECTURE. 

St.  John  xviii.  19. 

"The  High  Priest  then  asked  Jesus  of  his  disciples  and  of  hia 
doctrine." 

No  sooner  had  the  captain  and  officers  of  the  Jews 
taken  our  Lord,  to  which  point  we  traced  the  history  in 
our  last  Lecture,  than  they  led  him  at  once  to  Annas, 
w^hose  house,  we  find  from  Josephus,  was  in  that  quar- 
ter of  Jerusalem  through  which  they  must  necessarily 
pass  to  the  palace  of  Caiaphas  the  High  Priest. 

This,  probably,  was  entirely  the  act  of  the  persons 
immediately  engaged  in  arresting  Christ,  and  not  com- 
manded by  their  superiors,  for  we  find  it  parenthetically 
stated  in  the  24th  verse,  that  Annas  had  sent  him  on, 
bound  as  he  had  been  in  the  Garden,  at  once  to  Caia- 
phas ;  there  is,  therefore,  no  doubt  that  the  whole  of  the 
examination  recorded  in  this  portion  of  the  chapter  took 
place  in  the  palace,  not  of  Annas,  but  of  Caiaphas. 

As  far  as  we  can  ascertain,  this  examination  was  a 
private  examination  before  the  High  Priest  only,  and 
not  before  the  Sanhedrim;  that  examination  having 
been  related  at  length  in  two  of  the  other  gospels,  St. 
John,  according  to  his  usual  custom,  to  which  we  have 
before  referred,  omitted  it  altogether.     The  reason,  pro- 


LECTURE  III.  413 

bably,  for  this  double  examination,  was,  that  the  hour 
when  Jesus  was  taken  was  so  early,  being  about  two 
o'clock  in  the  morning,  that  the  Sanhedrim  could  not 
be  called  together,  and  therefore  Caiaphas  received  him 
alone :  for  we  are  expressly  told  by  Maimonides,  that 
there  was  a  law  among  the  Jews  that  no  trial  should 
be  commenced  during  the  night,  a  regulation  no  doubt 
necessary,  since  their  courts  of  justice  usually  met  at 
daybreak,  and  one  which,  as  the  persecutors  of  Jesus 
throughout  the  whole  of  his  different  trials  were  very 
observant  of  ceremonial  exactness,  was  not  likely  on 
the  present  occasion  to  have  been  infringed. 

"  The  High  Priest  then,''  says  the  evangehst,  <<  asked 
Jesus  of  his  disciples,  and  of  his  doctrine,"  intending  to 
impute  to  him,  as  appears  from  the  examination  which 
took  place  afterwards,  sedition  in  assembling  his  dis- 
ciples, and  heresy  in  the  doctrine  which  he  taught 
them.  Such,  at  least,  w^ere  the  nominal  charges ;  the 
real  offence  which  had  excited  all  this  enmity,  was  of 
a  far  different  nature;  but  this  has  ever  been  the 
method  adopted  by  the  enemies  of  our  Lord.  Thus  at 
one  period  of  his  life  he  was  persecuted  as  a  gluttonous 
man  and  a  winebibber ;  at  another  he  is  accused  of 
sedition  and  heresy,  then  again  of  blaspheming  the 
temple,  and  never  until  all  these  had  failed,  is  the  real 
charge  brought  forward,  "  because  he  made  himself  the 
Son  of  God." 

There  will  be  consolation  in  this  consideration  to  those 
among  you  who  suffer,  I  will  not  say  persecution,  it  is  in 
general  too  strong  a  term,  but  opposition  for  the  truth's 
sake.  Be  assured  of  this,  that  Satan  is  too  cunning  ever, 
if  he  can  help  it,  to  let  you  enjoy  the  comfort  of  knowing 
that  you  are  really  suffering  for  righteousness'  sako.   You 

35^ 


414  LECTURE  III. 

will  be  condemned  by  some  for  your  worldliness,  by 
others  for  your  pride,  by  others  for  your  enthusiasm,  by 
others  for  your  want  of  judgment,  by  others  for  your 
inconsistencies ;  but  Satan  will  take  care  that  the  real 
reason,  because  you  are  a  child  of  God,  because  you 
are  a  true  follower  of  your  Lord,  shall  never  meet  your 
ear.  So  it  was  in  the  days  of  the  first  Christian  mar- 
tyrs— they  were  put  to  death  as  enemies  of  Caesar,  and 
seditious;  so  it  was  in  the  days  of  the  Protestant  mar- 
tyrs, they  were  carried  to  the  stake  as  despisers  of  the 
Church,  and  heretics;  while,  in  both  cases,  the  real 
head  and  front  of  their  offending  w^as,  that  they  Uved 
too  near  the  God  of  the  Bible.  It  is  matter  of  Christian 
experience  that  this  is  one  of  Satan's  most  favourite  and 
most  malignant  devices,  to  persecute  you  simply  because 
you  are  a  real  Christian,  and  then  to  take  from  you  the 
consolation  which  the  assurance  of  such  a  fact  would 
infallibly  bring,  in  the  hour  of  trouble,  to  your  soul. 

Perhaps,  then,  one  of  the  reasons  for  which  our  Lord 
condescended  to  lie  under  the  imputation  of  sedition 
and  heresy,  a  destroyer  of  the  temple,  an  ambitious 
man,  who  wished  to  make  himself  a  king,  and  all  the 
other  charges  of  which  he  was  as  innocent  as  a  new- 
born babe,  was  to  sanctify  every  false  charge  which 
he  well  knew  would  so  often  be  brought  against,  and 
afflict  his  brethren,  and  to  give  them  the  comfortable 
assurance  that  in  this  trial  also,  their  Lord  has  gone  be- 
fore, and  that  he,  at  least,  would  know  how  to  strengthen, 
and  support,  and  sympathize  with  them  in  their  like 
hour  of  need. 

In  his  reply,  we  find  our  Lord  taking  no  notice  of  the 
inquiry  respecting  his  disciples,  but  confining  himself 
simply  to  that  which  regarded  his  doctrine,  and  manner 


LECTURE  III.  415 

of  teaching.  "Jesus  answered  him,  1  spake  openly  to 
the  world :  I  ever  taught  in  the  synagogue,  and  in  the 
tennple,  whither  the  Jews  always  resort,  and  in  secret 
have  I  said  nothing.  Why  askest  thou  nne?  Ask  thenti 
which  heard  nne  what  I  have  said  unto  them :  behold, 
they  know  what  I  said."  There  were  times  during 
these  examinations,  in  fact,  whenever  they  were  strictly 
judicial,  as  we  shall  see,  when  our  Lord  fulfilled  the 
prophecy,  "  As  a  sheep  before  her  shearers  is  dumb,  so 
he  opened  not  his  mouth;"  and  when  he  was  arraigned 
as  a  guilty  man,  utterly  refused  to  avow  his  innocence, 
and  "  answ^ered  not  a  word,"  probably  to  mark  the  fact 
that  he  w^as  suffering  as  the  surety  of  a  world  of  sinners, 
and  therefore  had  no  reason  to  give  why  judgment  should 
not  be  passed  upon  him :  for  of  all,  and  more  than  all, 
that  he  was  ever  charged  wdth,  his  people  had  been 
guilty ;  and  all,  and  more  than  all,  that  could  be  laid  on 
him,  their  sins  had  well  deserved.  But  there  were  also 
times,  and  this  was  one,  when  he  "  w^itnessed  a  good 
confession,"  and  declared  that  all  the  truths  he  had  ever 
preached  were  open  to  the  world,  and  would  stand  all 
tests  that  the  inquiry,  the  opposition,  the  hatred  of  the 
world,  could  ever  bring  to  bear  upon  them.  What  need 
have  we  of  this  divine  wisdom  of  our  Lord,  to  know 
when,  to  speak,  and  when  to  be  silent,  w^hen  to  declare 
openly  for  God,  and  when  to  bridle  the  tongue.  Far 
less  likely,  brethren,  are  we  to  err  on  the  side  of  "speak- 
ing openly  to  the  w^orld,"  than  of  preserving  a  guilty 
silence  on  these  great  points.  Remember,  if  God  has 
intrusted  lyou  with  his  truth,  that  pearl  of  great  price, 
he  has  given  it  you  as  a  talent  to  improve,  and  not  to 
bury,  or  lay  up  in  a  napkin.  Doubtless  you  are  "  not 
to  cast  your  pearls  before  swine ;"  but  be  not  too  speedy 


416  LECTURE  III. 

in  thus  denominating  your  fellow-sinners.  At  least  make 
the  experiment  before  you  pronounce  upon  them,  for 
many  whom  you  in  your  wisdom,  or  in  your  cowardice, 
would  think  unworthy  of  one  word  of  Christian  counsel, 
you  will,  perhaps,  hereafter  find  to  have  been  among  the 
sheep  of  the  Redeemer's  fold ;  and  you  unquestionably 
neglect  your  Master's  interests,  if  in  going  into  society 
you  withhold  the  truth  from  any  to  whom  you  have  an 
opportunity  of  clearly  and  plainly  stating  it.  St.  Paul 
speaks  of  himself  as  a  debtor,  until  he  should  pay  away 
to  others  something  of  the  riches  with  which  God  had 
intrusted  him.  It  is  a  remarkable  expression ;  he  says, 
"  I  long  to  see  you,  that  I  might  impart  unto  you  some 
spiritual  gift;"  and  then  continues  with  reference  to  this, 
*^  I  am  a  debtor  both  to  the  Greeks  and  to  the  Barba- 
rians, both  to  the  wise  and  to  the  unwise."  Thus 
should  you  feel,  who  have  received  the  truth  as  it  is 
in  Jesus  Christ ;  that  with  regard  to  every  society  into 
which  you  are  thrown,  you  are  to  go  there  as  *'  a 
debtor;"  that  you  have  wealth,  to  w^hich  as  children 
perhaps  of  the  same  family,  they  whom  you  meet  wath, 
also  have  a  claim  ;  you  know  not  to  whose  heart  God 
may  carry  home  a  word  in  season ;  but  this  you  know, 
that  if  you  speak  it,  you  have  done  your  part;  you  have 
at  least  cleared  your  own  conscience,  nay,  you  have 
done  more,  you  have  imitated  your  divine  Master,  who 
passed  not  through  the  most  barren  field,  without  scat- 
tering around  him  the  good  seed ;  and  you  must  leave 
it  to  him,  without  whom  neither  is  he  that  soweth  any 
thing,  nor  he  that  watereth,  to  give  the  great  aj;id  blessed 
increase. 

In  the  account  of  the  judicial  proceedings,  before  the 
same  High  Priest,  when  all  the  Sanhedrim  were  ga- 


LECTURE  III.  417 

thered  together,  at  a  late  hour  in  the  morning,  omitted 
by  St.  John,  because  fully  given  in  the  26th  chapter,  by 
St.  Matthew,  you  will  find  that  to  every  inquiry,  our 
Lord  answered  nothing  until  the  High  Priest  said,  *'  I 
adjure  thee  by  the  living  God,  that  thou  tell  us  whether 
thou  be  the  Christ,  the  Son  of  God."  This  was  the 
authorized  legal  method  among  the  Jews,  of  putting  a 
witness  or  criminal  upon  oath ;  our  Lord,  without  per- 
jury, could  be  no  longer  silent.  It  was  in  answer  there- 
fore, to  this,  that  he  so  solemnly  replied,  "lam ;"  adding 
those  words  of  awful  import,  which  will  no  doubt  be 
fearfully  remembered  by  many  throughout  a  long  eter- 
nity, who  were  his  hearers  at  that  hour,  "  Hereafter 
shall  ye  sec  the  Son  of  man  sitting  on  the  right  hand 
of  powder,  and  coming  in  the  clouds  of  heaven."  "  Then 
the  High  Priest  rent  his  clothes ;"  not,  as  might  be  ima- 
gined, in  a  sudden  paroxysm  of  rage  and  anger,  but  as 
a  solemn  judicial  act;  for  it  ^vas  ordained  by  the  Jewish 
law,  that  when  any  criminal  was  convicted  of  blasphemy, 
the  High  Priest  should  rend  his  garment  in  a  manner 
which  was  expressly  prescribed.  This,  therefore,  may 
be  looked  upon  as  the  act,  which,  while  it  sealed  the 
sentence  of  our  Lord,  sealed  also  the  fate  of  his  perse- 
cutors. They  had  now  judicially  pronounced  him  a 
blasphemer  for  assuming  the  title  of  the  Son  of  God, 
and  in  return,  he  now  solemnly  summoned  them  before 
his  judgment-seat,  to  answer  for  their  rejection  of  his 
divinity,  when  he  shall  come  in  the  clouds  of  heaven. 
Who  can  think  without  emotion,  of  that  tribunal,  where 
Caiaphas  and  the  chief  priests  shall  stand  among  the 
trembling  criminals,  and  that  despised  Nazarene  be  the 
inexorable  Judge  ?  Who  can  anticipate  the  hour  w^hen 
he  shall  see  Jesus  sitting  on  the  right  hand  of  God,  and 


418  LECTURE  III. 

saying,  "  All  power  is  given  unto  me,  in  heaven  and  in 
earth,"  without  asking  himself,  Have  I  by  faith  acknow- 
ledged this  nnan  to  be  niy  Saviour  ?  Ann  I  trusting  in 
his  great  atonement?  united  to  him  now  in  love  and 
holy  obedience  ?  and  am  I  able  to  say  with  the  Church 
of  old,  if  this  day  were  the  day  of  his  return,  and  this 
hour  the  hour  in  which  he  should  come  in  the  clouds 
of  heaven, "  This  is  my  beloved,  and  this  is  my  friend  ?*' 
Brethren,  ask  yourselves  as  in  the  presence  of  God,  this 
solemn  question,  and  may  you  receive  an  answer  of  peace 
unto  your  souls. 


419 


FOURTH  EXPOSITORY  LECTURE. 
St.  John  xviii.  38. 
**  Pilate  saith  unto  him,  What  is  truth  1" 

After  the  private  examination  of  our  Lord  Jesus 
Christ  before  Caiaphas,  recorded  by  St.  John,  and  the 
pubhc  one  before  the  Sanhedrim,  which  took  place  in 
the  palace  of  the  High  Priest,  and  is  recorded  by  the 
other  evangeUsts,  and  which  concluded  with  the  solemn 
sentence  of  blasphemy  pronounced  against  Jesus,  nothing 
remained  but  to  carry  him  to  the  Roman  governor,  to 
confirm  the  sentence  already  passed  by  Caiaphas.  You 
will  bear  in  mind  that  the  Jewish  law  awarded  imme- 
diate death  as  the  punishment  for  blasphemy,  and  that, 
therefore,  the  natural  step  for  his  enraged  persecutors 
would  have  been,  to  have  carried  Jesus  forth,  like  Na- 
both  of  old,  and  have  stoned  him  immediately  at  the 
conclusion  of  his  trial.  But  times  were  now  greatly 
changed;  since  Judaea  had  been  in  the  hands  of  the 
Romans,  the  powers  of  the  Sanhedrim  had  been  so  con- 
tracted, that  it  was  necessary,  before  its  mandates  could 
be  enforced,  to  obtain  the  aid  of  the  civil  power,  who 
alone  could  carry  it  into  effect,  and  to  this,  reference  is 
made  in  the  31st  verse  of  the  chapter,  where  the  Jews 
said  to  Pilate,  "  It  is  not  lawful  for  us  to  put  any  man 


420  LECTURE  IV. 

to  death  :"  ''  That  the  saying  of  Jesus  might  be  fulfilled, 
signifying  what  death  he  should  die."  There  is  reference 
here,  as  you  are  no  doubt  aware,  to  our  Lord's  decla- 
ration, "  As  Moses  lifted  up  the  serpent  in  the  wilderness, 
even  so  must  the  Son  of  man  be  lifted  up ;"  and  again, 
"  I,  if  I  be  lifted  up  from  the  earth,  will  draw  all  men 
unto  me."  Had  our  Lord  been  put  to  death  immediately 
after  his  sentence  had  been  passed  in  the  Sanhedrim, 
which,  although  illegal,  he  might  have  been,  as  Stephen 
afterwards  was,  in  a  popular  tumult,  he  would  neces- 
sarily have  been  stoned,  and  thus  his  prediction  would 
have  been  falsified,  that  he  should  be  "  lifted  up  from 
the  earth  ;"  but  by  carrying  him  before  the  Roman  go- 
vernor the  Jews  were  unwittingly  fulfiUing  his  oft  re- 
peated prophecy,  since  nothing  could  more  literally  be 
termed  a  lifting  up  from  the  earth  than  crucifixion,  the 
only  capital  punishment  that  Pilate  could  inflict.  This, 
then,  was  the  next  object  of  the  persecutors  of  our  Lord, 
to  obtain  his  condemnation  from  the  Roman  governor : 
accordingly  we  read  in  the  28th  verse,  "  Then  led  they 
Jesus  from  Caiaphas  unto  the  hall  of  judgment;  and  it 
was  early ;  and  they  themselves  went  not  into  the  judg- 
ment-hall, lest  they  should  be  defiled  ;  but  that  they  might 
eat  the  Passover,  Pilate  then  went  out  unto  them."  It  is 
usually  considered  that  there  is  more  difficulty  in  recon- 
ciling the  account  of  our  Lord's  examination  before 
Pilate,  as  recorded  by  St.  John,  with  his  examination 
as  recorded  by  the  three  other  evangelists,  than  almost 
any  other  point  in  our  Lord's  history.  We  shall,  there- 
fore, dwell  a  little  upon  the  subject,  that  we  may  obtain 
a  clear  and  intelligible  view  of  a  very  important  and 
interesting  incident. 


LECTURE  IV.  421 

First,  as  to  the  difficulties : 

It  is  distinctly  stated  by  St.  Matthew  and  St.  Mark, 
that  when  Jesus  stood  before  the  governor,  the  chief 
priests  and  elders  witnessed  many  things  against  him, 
but  that  he  answered  nothing.  In  St.  John  it  is  as  dis- 
tinctly stated  that  they,  never  entered  the  judgment-hall, 
for  fear  of  ceremonial  defilement ;  and  further,  that  to 
every  inquiry  with  respect  to  him,  our  Lord  replied 
freely  and  unhesitatingly. 

Next,  as  to  the  solution : 

It  appears  that  the  examination  recorded  by  St.  John, 
differs  in  these  details  from  the  examination  recorded 
by  the  other  evangelists,  just  as  might  naturally  have 
been  expected,  because  it  is  a  totally  different  transac- 
tion. To  prove  this,  you  need  only  compare  the  ac- 
counts in  the  27th  of  St.  Matthew  and  15th  of  St.  Mark 
with  this  in  the  18th  of  St.  John.  You  will  find  in  the 
former,  that  the  examination  there  recorded,  took  place 
when  Pilate  "  was  set  down  on  the  judgment-seat," 
while,  if  you  carefully  read  this  chapter,  you  will  dis- 
cover that  the  examination  here  recorded,  took  place  in 
some  inner  hall  of  justice,  before  Pilate  ascended  the 
tribunal,  therefore,  when  he  was  not  *'  set  down  on  the 
judgment-seat."  Again,  we  find  that  the  chief  priests 
and  Jews  were  never  present  during  any  period  of  this 
examination,  for  it  is  said  in  the  29th  verse, "  Pilate  then 
went  out  unto  them ;"  in  the  33d  verse  that  he  returned 
again  into  the  judgment-hall  to  Jesus ;  in  the  38th  that 
he  again  left  Jesus,  and  went  out  in  the  vain  hope  of 
pacifying  the  people ;  in  the  4th  verse  of  the  following 
chapter,  that  he  took  Jesus  out  with  him  and  showed 
him  to  the  multitude  in  the  purple  robe  and  the  crown 
of  thorns ;    then,  after  once  more  taking  Jesus  back 

36 


422  LECTURE  IV. 

again,  and  interrogating  him  privately  upon  the  accu- 
sation, that,  "  he  had  made  himself  the  Son  of  God," 
Pilate  comes  forth,  in  the  13th  verse,  and  for  the  first 
time  "  sat  down  in  the  judgment-seat  in  a  place  called 
the  Pavement." 

Now,  therefore,  for  the  first  time,  Pilate  proceeds  in 
his  judicial  character  to  try  our  Lord ;  and  this  change 
both  of  place  and  intention,  this  proof  that  Pilate  was 
now  about  to  do  what  he  had  not  before  done,  is  dis- 
tinctly marked  by  the  mention  of  "  the  pavement,"  for 
"  the  tribunals  of  the  Roman  magistrates  were  placed 
in  the  midst  of  an  elevated  area,  the  floor  of  which,  at 
this  period  of  their  history,  commonly  consisted  of  orna- 
mental pavement.  Mosaic  or  tessellated,  of  which  so 
many  specimens  still  continue  to  be  found."  And  this, 
as  historians  tell  us,  was  not  only  the  caae  in  Rome, 
but  carefully  imitated  in  all  its  provinces  and  depen- 
dencies. 

The  accounts  which  the  other  evangehsts  give  of  our 
Lord's  examination  by  Pilate,  refer  to  this  precise  pe- 
riod when  he  had  "  sat  down  on  the  pavement,"  or, 
was  actually  upon  the  tribunal.  St.  John,  therefore, 
as  you  will  see  by  the  following  narrative  after  the  13th 
verse  of  the  19th  chapter  which  I  have  already  quoted, 
does  not  record  a  single  incident  of  the  public  examina- 
tion, but  says  at  once,  that  Pilate  dehvered  Jesus  unto 
them  to  be  crucified*  Thus  omitting  all  that  took  place 
after  Pilate  had  sat  down  on  the  open  tribunal  before 
the  chief  priests  and  elders,  that  having  been  already  so 
largely  told ;  and  confining  himself  strictly  to  the  pri- 
vate, or  extra-judicial  examination  which  preceded  it, 
of  which  no  mention  whatever  had  been  made  by  any 
other  evangelist* 


LECTURE  IV.  423 

Having  thus,  perhaps  at  the  cost  of  too  large  a  por- 
tion of  the  httle  time  allotted,  endeavoured  to  clear  up 
a  difficulty  which,  while  it  may  have  perplexed  many, 
may  have  been  overlooked  by  more,  let  us  proceed  to 
consider  some  of  the  most  interesting  points  in  this  exa- 
mination of  our  divine  Master. 

By  the  first  inquiry  which  Pilate  made  of  our  Lord, 
"  Art  thou  the  King  of  the  Jews?"  one  thing  is  obvious, 
that  all  Pilate's  fears  were  the  fears  of  a  politician ;  he 
looked  at  our  Lord  as  a  pretender  to  the  throne;  he 
thought  of  the  reckoning  to  which  he  might  himself  be 
called  at  Rome  if  such  a  man  escaped ;  and  his  chief 
anxiety  was  to  determine  this  one  point. 

How  admirably  adapted  was  our  Lord's  reply,  at 
least  to  set  this  at  rest  for  ever,  and  to  discover  to 
Pilate  his  own  folly  and  credulity.  "  Sayest  thou  this 
thing  of  thyself,  or  did  others  tell  it  thee  of  me  ?"  If  of 
thyself,  what  folly,  to  believe  that  I,  thus  poor,  deserted, 
and  alone,  should  shake  the  throne  of  the  Caesars.  If 
others  told  it  thee,  what  credulity  in  thee  to  credit ;  or 
not  crediting,  what  cruelty  thus  to  persecute. 

Pilate,  doubtless  ashamed  of  any  share  in  so  weak, 
or  so  wicked  an  invention,  at  once  declines  the  author- 
ship of  the  accusation,  declares  that  not  being  a  Jew, 
he  knows  nothing  of  the  business  beyond  what  others 
told  him,  and  yet  concludes  by  asking,  "  What  hast  thou 
done  ?'  "  Jesus  answered,  My  kingdom  is  not  of  this 
world :  if  my  kingdom  were  of  this  world,  then  would 
my  servants  fight,  that  I  should  not  be  deUvered  to  the 
Jews :  but  now  is  my  kingdom  not  from  hence."  Thus 
far  our  Lord  condescends  to  gratify  the  curiosity,  or 
allay  the  fears  of  the  Roman  governor.  If  I  am  a  king, 
still  may  Csesar  sleep  in  peace  upon  his  throne,  for  "  my 


424  LECTURE  IV. 

kingdom  is  not  of  this  world."  Would  that  every  fol- 
lower of  the  Lord  Jesus  might  bear  this  declaration  in- 
scribed upon  his  heart  for  ever. 

Brethren,  are  you  his  followers,  and  do  the  riches, 
the  pleasures,  the  honours  of  the  world,  still  possess 
great  and  powerful  attractions  for  you  ?  then  know  that 
your  Master's  kingdom  is  not  of  this  world :  and  think 
you  that  he  who  could  not  tolerate  a  worldly  kingdom, 
can  tolerate  a  worldly  servant  ?  No  !  either  you  or  he 
must  greatly  change,  before  the  servant  can  be  as  his 
Master,  the  disciple  as  his  Lord.  *'  Pilate,  therefore, 
said  unto  him.  Art  thou  a  king  then?  Jesus  answered. 
Thou  sayest  that  I  am  a  king.  To  this  end  was  I  born, 
and  for  this  cause  came  I  into  the  world,  that  I  should 
bear  witness  unto  the  truth.  Every  one  that  is  of  the 
truth  heareth  my  voice." 

Yes,  blessed  be  God,  Christ  is  indeed  a  King,  and 
wherever  he  gathers  a  people,  there  he  estabhshes  a 
kingdom ;  there  his  word  is  received  and  his  laws  are 
obeyed,  and  there  he  undertakes  the  security,  and  the 
welfare,  and  the  happiness  of  his  subjects.  Brethren,  it 
is  a  blessed  thing  to  Hve  even  here,  the  subjects  of  such 
a  King  as  Jesus.  For  it  brings  with  it  an  assurance  of 
strengthen  weakness,  of  support  in  sorrow,  of  peace  in 
death.  Have  you  never  yet  acknowledged  him  as  your 
King?  Be  assured,  then,  that  where  he  is  no  King, 
there  he  is  no  Saviour.  That  only  where  he  rules,  he 
sanctifies  and  saves.  For  he  is  the  Author  of  eternal 
salvation  only  to  them  that  obey  him.  But  where  he  is 
really  received  as  a  King,  there,  in  that  breast,  will  his 
rule  be  indeed  a  rule  of  power,  and  a  rule  of  love.  Do 
temptations  assail  you?  you  have  a  King  w^ho  will 
vanquish    them ;    do    sorrows    and    afflictions    burden 


LECTURE  IV.  425 

you?  you  have  a  King  who  will  bear  them;  do  the 
powers  of  darkness  trouble  you,  you  have  a  King  who 
will  scatter  them ;  only  continually  draw  near  to  this 
King ;  think  what  a  privilege  it  is  to  have  such  a  Sove- 
reign, and  such  a  throne  of  grace  open  to  you ;  be  a 
daily  suitor  at  his  feet ;  do  nothing  without  him ;  "  cast 
all  your  care  upon  him,'*  for  be  well  assured,  that  "  he 
careth  for  you." 

Pilate  saith  unto  him,  **  What  is  truth?"  and  having 
disdainfully  and  contemptuously  asked  the  question,  as 
though  he  had  said,  Do  you,  a  poor,  ignorant,  perse- 
cuted man,  profess  to  know  the  truth  ?  what  is  this 
mighty  truth  of  which  you  predicate  so  largely  ?  with- 
out waiting  for  a  reply,  which  he  never  appears  to  have 
sought,  goes  forth  again  to  bear  a  final  and  most 
solemn  testimony  to  the  perfect  innocency  of  our  Lord, 
"  I  find  in  him  no  fault  at  all."  And  why  was  it  neces- 
sary that  Pilate  should  thus  speak?  To  prove  even 
from  the  lips  of  the  enemies,  of  the  murderers  of  Jesus, 
that  his  was  a  perfect,  an  unspotted  sacrifice,  that  he 
was  indeed,  "  the  Lamb  without  blemish  and  without 
spot." 

Let  us  then,  brethren,  dwell  for  a  moment  upon 
Pilate's  unanswered  question,  "  What  is  truth  ?"  There 
can  be  but  one  reply,  be  it  what  it  may ;  for  though 
there  are  ten  thousand  shades  and  degrees  of  error, 
there  can  be  none  in  truth ;  truth  is  indivisible,  and  can 
be  but  one.  If,  then,  the  word  of  God  be  true,  this  is 
truth  eternal,  as  well  as  life  eternal,  "  to  know  the  only 
true  God,  and  Jesus  Christ  whom  he  hath  sent."  For 
this,  then,  brethren,  sacrifice,  and  be  content  to  sacri- 
fice, every  thing.  Nothing  will  sustain  you  in  a  dying 
hour,  nothing  will  support  you  upon  a  dying  bed,  but 

36* 


426  LECTURE  IV. 

truth.  Be  not,  then,  content  to  live  upon  that  on  which 
you  cannot  die.  There  may  be  much  indistinctness  in 
the  mind,  something  even  of  error ;  but  if  the  truth  be 
there,  if  the  scriptural  knowledge  of  God  in  Christ 
Jesus  be  the  one  great  influencing  motive  there,  Jesus 
will  himself  be  there  as  a  Prophet,  Priest,  and  a  King, 
and  all  will  be  peace.  Well  said  the  wise  man,  "  buy 
the  truth,  and  sell  it  not ;"  search  for  it  in  God's  word 
as  for  a  hidden  treasure,  go  nowhere  where  you  cannot 
hear  it  faithfully  delivered ;  when  you  hear  it,  hear  it 
with  constant,  fervent  prayer  for  a  blessing  ;  when  you 
have  received  it,  resolve  in  God's  grace,  faithfully,  reso- 
lutely, constantly,  to  act  upon  it.  So  the  peace  of  God, 
which  invariably,  sooner  or  later,  accompanies  the 
truth  of  God,  and  which  passeth  all  understanding,  shall 
keep  your  hearts  and  minds  through  Christ  Jesus. 


427 


FIFTH  EXPOSITORY  LECTURE. 


St.  John  xix.  12. 

"  And  from  thenceforth  Pilate  sought  to  release  him ;  but  the  Jews 
cried  out,  saying,  If  thou  let  this  man  go,  thou  art  not  Caesar's 
friend." 

Pilate  having  publicly  and  unreservedly  proclaimed 
the  innocence  of  our  Lord  in  that  remarkable  speech  to 
which  we  alluded  in  the  last  exposition,  ^^  I  find  in  him 
no  fault  at  all,"  appears  to  have  been  extremely  anxious 
to  procure  his  deliverance.  For  this  purpose,  he  first 
reminds  the  Jews  of  their  annual  custom  of  obtaining 
from  him  the  release  of  a  prisoner  during  the  Passover ; 
and  puts  it  to  them,  to  consider  whether  it  would  not 
be  well  to  exercise  this  mercy  of  theirs  on  behalf  of 
Jesus.  When  this  contrivance  fails,  he  next  imagines 
that  by  appearing  to  agree  with  them  in  the  propriety 
of  a  lesser  punishment  of  Christ  he  may  preserve  him 
from  the  greater ;  for  this  purpose,  apparently,  and  not 
from  any  gratuitous  feelings  of  cruelty,  Pilate  scourges 
Jesus,  and  allows  the  soldiers  to  dress  him  in  mockery 
with  the  purple  robe,  and  to  put  on  him  the  crown  of 


428  LECTURE  V. 

thorns,  and  then  brings  him  forth  to  the  people,  saying, 
"  Behold,  I  bring  him  forth  to  you,  that  ye  may  know 
that  I  find  no  fault  in  him."  Hoping  that  they  would 
consider  him  now  sufficiently  punished,  and  accede  to 
his  release. 

Miserable  temporizer !  If  he  had  found  no  fault  in 
him,  why  permit  him  to  be  thus  wantonly  insulted,  thus 
cruelly  tormented  ?  The  fact  is,  for  we  see  it  through- 
out every  feature  and  lineament  of  Pilate's  character,^ 
that  he  would  have  been  the  friend  of  Christ  if  he  could 
have  been  at  no  sacrifice  of  popularity,  or  self-inte- 
rest ;  he  would  have  liberated  him,  for  his  conscience 
told  him  that  he  ought  to  do  so,  but  he  feared  the  people, 
and  therefore  hoped  by  taking  a  middle  course,  to  satisfy 
his  conscience,  to  please  the  people,  and  to  save  Jesus. 
Remember,  then,  brethren,  it  was  not  open  animosity, 
not  undisguised  and  reckless  hostility,  but  this  middle 
course,  this  temporizing  policy,  which  placed  the  crown 
of  thorns  upon  the  Saviour's  head.  Had  Pilate  been  a 
bold,  bad  man,  he  would  at  once  have  given  way  to  the 
dictates  of  self-interest,  and  have  condemned  the  inno* 
cent  Jesus  upon  the  first  application  of  his  enemies. 
And  though  Jesus  would  in  that  case  have  been  hurried 
from  the  tribunal  to  the  cross,  he  would  have  escaped 
the  purple  robe,  and  the  crown  of  thorns.  Had  Pilate 
on  the  other  hand  been  an  honest  and  upright  man,  he 
would  not ''  have  sought  to  release  him,"  as  v/e  are  ex- 
pressly told  he  did  in  the  text,  but  would  have  instantly 
and  at  all  hazards  have  set  him  free.  But  Pilate  was 
neither  bad  and  bold,  nor  honest  and  upright;  his  cha* 
racter  is  often  much  imisunderstood,  and  he  is  looked 
upon  by  many  as  a  blood-thirsty  judge,  anxious  to  tor- 


LECTURE  V.  429 

ture,  and  not  unwilling  to  condemn  his  prisoner.  Yet 
this  was  certainly  not  his  character.  There  was,  in- 
deed, as  far  as  we  can  see,  nothing  remarkable  in  Pilate; 
he  was  one  of  the  most  common  characters  to  be  met 
with  in  passing  through  life ;  a  timid,  time-serving  man, 
with  just  conscience  enough  to  make  himself  uncomfort- 
able, and  with  just  integrity  enough  to  ruin  the  best  of 
causes,  and  even  to  increase,  as  he  obviously  did,  the 
sufferings  of  him  whom  he  desired  to  save.  There  are 
many  and  most  valuable  lessons  to  be  learnt  from  this 
view  of  Pilate's  character ;  I  can  but  hint  at  them,  and 
leave  you  to  follow  them  out  in  your  own  reflections. 

I.  You  may  learn  from  it,  how  little,  how  less  than 
little,  Christ  and  his  people  have  ever  profited  by  human 
policy  and  carnal  friends.  Nothing  could  have  appeared 
more  hopeful  than  Pilate's  scheme  for  the  Hberation  of 
Jesus,  nothing  was  more  detrimental  to  the  divine  Suf- 
ferer. We  believe  that  in  all  ages,  Christ  and  his  fol- 
lowers have  been  more  injured  by  weak  defenders,  than 
by  avowed  enemies.  That  while  the  open  blasphemer 
treads  under  foot  the  blood  of  the  covenant,  counting  it 
an  unholy  thing;  weak,  temporizing,  worldly  friends, 
again  and  again  place  the  crown  of  thorns  upon  the 
Saviour's  head,  and  hold  him  forth  once  more  to  the 
mocking  and  derision  of  the  world. 

II.  You  may  learn  from  Pilate,  that  though  you  may 
acknowledge  a  duty,  and  even  make  a  conscience  of  it, 
and  take  some  little  pains  in  its  performance,  for  all  this 
he  evidently  did,  it  will  avail  nothing  before  God,  unless 
you  strive  to  the  very  utmost,  and  if  need  be,  at  the  loss 
of  reputation,  power,  place,  and  profit,  to  carry  it  into 
effect.     Pilate  thought  well  of  Christ  and  spake  well  of 


430  LECTURE  V. 

him,  for  he  openly  avowed  his  conviction  of  his  inno- 
cency.  What  then  was  wanting  ?  He  did  not  act  well 
for  Christ.  This  alone  was  wanting;  but  it  marred 
and  ruined  all  the  rest.  How  many  are  there  who  will 
take  every  step  that  Pilate  took,  and  just  stop  where 
Pilate  stopped,  the  very  moment  that  self  is  to  be  de- 
nied, or  any  worldly  advantage  given  up,  or  even 
risked  for  Christ. 

III.  Yet  further,  another  lesson  you  may  learn  from 
Pilate's  conduct,  that  it  is  not  only  difficult,  but  abso- 
lutely impossible,  to  follow  the  convictions  of  conscience 
firmly,  and  the  guidings  of  divine  light  faithfully,  with- 
out being  careful  to  keep  only  a  loose  hold  of  all 
worldly  enjoyments,  and  worldly  interests,  and  espe- 
cially upon  worldly  popularity.  More  persons  in  so- 
ciety make  shipwreck  of  a  good  conscience  from  this 
temptation,  popularity,  the  desire  of  obtaining  the 
suffrages  and  good  opinion  of  all  parties,  and  all 
people  with  whom  they  converse,  than  any  other.  It 
was  this  which  especially  ensnared  Pilate.  While  he 
conversed  with  our  Lord  he  felt  so  deeply  interested  in 
his  case,  that  he  resolved  upon  releasing  him ;  when  he 
went  out  again  to  the  Jews,  he  felt  so  strongly  the  value 
of  their  good  opinion  that  he  resolved  to  destroy  him. 
Then  at  his  next  interview  with  Christ,  the  influence 
of  the  present  Jesus  was  stronger  than  the  fear  of  the 
absent  Jews ;  until  at  last  the  dread  of  not  being  con- 
sidered Caesar's  friend,  a  fresh  feature  in  the  case,  a 
new  party  to  be  satisfied,  resolves  the  question,  and 
this  weak  and  vacillating  man,  after  doubting  for  hours, 
as  it  appears,  between  an  obvious  duty,  and  an  apparent 
interest,  decides,  as  in  all  such  cases  the  temporizer 


LECTURE  V.  431 

does  decide,  by  serving,  as  he  believes,  himself,  and  by 
sacrificing  the  Saviour. 

Brethren,  aim  at  and  pray  for,  decision  of  character, 
especially  in  religion.  There  is  nothing  so  ruinous  to 
any  course  as  half  measures  adopted  from  timidity, 
never  acted  heartily  upon,  and  discarded  at  length 
from  irresolution  or  self-interest.  Learn  to  be  indif- 
ferent to  the  opinion  of  an  ungodly  v^orld  upon  all  points 
affecting  your  souPs  best  interests  and  your  Saviour's 
honour.  Act  firmly  upon  present  duties,  never  letting 
the  future  exercise  any  control,  where  the  present  path 
is  plain,  and  your  course  as  a  child  of  God  undoubted  ; 
always  bearing  in  mind  the  well-known,  but  much- 
neglected  truth,  that "  duties  are  ours,  events  are  God's." 

And  now  for  a  moment  observe  a  new  ingredient 
thrown  into  our  Lord's  cup  of  sorrow.  We  allude  to 
the  decision  of  the  multitude  when  directed  to  choose 
between  Jesus  and  Barabbas,  "  Then  cried  they  all 
again,  saying,  not  this  man,  but  Barabbas."'  It  is  im- 
possible not  to  see  how  much  of  feehng  is  conveyed  in 
the  brief,  but  striking  comment  of  the  apostle  upon  this 
act  of  the  persecutors  of  our  Lord ;  he  simply  adds, 
''  Now  Barabbas  was  a  robber."  Surely,  if  our  divine 
Master  was  tried  in  all  points  like  as  we  are,  he  could 
not  have  been  indifferent  to  this  heartless  ingratitude, 
on  the  part  of  those,  some  at  least  of  whom,  in  all 
probability  had  been  cured  by  his  mercy,  or  fed  by  his 
bounty,  and  yet  joined  in  the  coarse  and  brutal  cry, 
"  Not  this  man,  but  Barabbas." 

Brethren,  it  was  doubtless  to  sanctify  to  you,  the 
people  of  God,  the  peculiar  trial  to  which  you  are 
sometimes    subjected   of   being    worse   esteemed   than 


432  LECTURE  V. 

others,  who  are  far  less  deserving,  that  your  Saviour 
suffered  this;  to  teach  you  to  bear  in  mind  that  salutary 
truth,  **  The  w^orld  will  love  its  own,  but  because  ye  are 
not  of  the  world,  but  I  have  chosen  you  out  of  the 
world,  therefore  the  world  hateth  you."  You  have, 
then,  no  cause  for  sorrow  w^hen  the  world  exerts  its 
unquestionable  prerogative,  prefers  Barabbas,  loves  its 
own,  and  passes  over  you.  Would  that  I  could  add, 
that  you  have  equal  cause  of  gratulation  when  no  such 
preference  is  shown;  when  the  world  itself  looks  on  you 
with  complacency ;  but  alas,  like  him  of  old,  who  when 
the  multitude  applauded,  asked  what  he  had  done  amiss  ; 
the  Christian  should  then  rather  retire  into  his  own 
heart,  and  examine  himself  in  the  presence  of  God,  and 
see  whether  there  be  not  something  of  inconsistency, 
something  unworthy  of  his  holy  caUing,  something 
unlike  the  conduct  of  his  divine  Master,  which  accounts 
for  his  enjoying  countenance  and  favour,  where  his 
Lord  would  at  once  be  banished  and  despised.  "  The 
world  will  love  its  own,"  but  none  beside. 

And  might  there  not  be  another  lesson  in  this  new 
trial  of  the  Saviour?  to  sanctify  to  his  people  their  dis- 
appointments in  deliverance  from  trials  or  from  troubles. 
Speaking  after  the  fashion  of  men,  we  should  have  said, 
Does  the  governor  interfere  for  Jesus?  then  surely  he 
will  be  released.  There  are  many  times  when  your 
deliverances  also  from  trials,  from  sickness,  from 
affliction,  will  appear  as  certain,  and  yet  never  be 
realized.  It  is  good  even  in  these  things,  even  in  dis- 
appointments, to  be  able  to  trace  the  print  of  your 
Saviour's  feet;  to  know,  that  let  the  path  of  trial  be 
what  it  will,  in  which  you  are  called  to  walk,  he  has 


LECTURE  V.  433 

once  preceded  you,  and  is  still  ready  to  accompany 
you,  to  support  you  by  his  example,  and  to  cheer  you 
with  his  presence. 

One  word  only,  in  conclusion,  upon  the  terms  in 
which  Pilate  presented  our  Lord  to  the  populace,  when 
anxiously  engaged  in  endeavouring  to  save  his  life. 
"  Then  came  Jesus  forth,  wearing  the  crown  of  thorns, 
and  the  purple  robe.  And  Pilate  saith  unto  them.  Be- 
hold the  man !" 

We  apprehend  the  meaning  of  the  words  was  this, 
*  Behold  the  man  whom  you  fear  will  make  himself 
your  King ;  he  cannot  protect  himself  from  outrage  and 
mockery ;  is  there  any  danger  lest  he  should  shake  the 
throne  of  the  Caesars  ?  Be  satisfied,  and  consent  to  his 
release;  he  is  a  worthy  subject  of  derision,  but  can 
never  be  the  object  of  apprehension  to  any  human  being.' 
Brethren,  we  also  would  say  to  you,  "  Behold  the  man/' 
but  with  what  widely  diflferent  intentions  !  Behold  him 
as  he  then  was ;  in  the  very  depth  of  his  humiliation, 
the  reedy  sceptre  of  imaginary  monarchy,  the  purple 
robe  of  mxOckery,  the  crown  of  cruelty;  and  then  re- 
member, that  this  was  all  for  you,  as  much  individually 
for  you,  if  you  are  among  the  number  of  his  believing 
people,  as  if  no  other  soul  than  yours  had  needed  cleans- 
ing, no  other  human  being  but  yourself  required  a  par- 
don. Again,  "  Behold  the  man ;"  the  selfsame  man  as 
he  now  is,  standing  at  the  right  hand  of  God,  "  ever 
living  to  make  intercession ;"  and  then  remember,  this 
also  is  for  you ;  as  much  for  you  as  if  your  prayers, 
and  yours  alone,  required  to  be  presented  at  that  throne, 
amidst  the  incense  of  a  Saviour's  merits ;  as  much  for 

37 


434  LECTURE  V. 

you  as  if  none  other  sinner  but  yourself  needed  an  Inter- 
cessor there. 

Once  more,  "  Behold  the  man ;"  but  as  he  soon  shall 
be,  vested  in  all  his  majesty,  and  coming  in  the  clouds 
of  heaven.  And  yet  again  for  you ;  for  not  more  cer- 
tainly did  he  w^ear  that  crown  of  thorns  for  you,  not 
more  surely  does  he  now  intercede  for  you,  than  that  he 
shall  thus  one  day  come  to  receive  you  to  himself,  to 
make  you  the  beholder  of  his  glory,  the  inheritor  of  his 
kingdom,  the  partaker  of  his  throne. 


435 


SIXTH  EXPOSITORY  LECTURE. 


St.  John  xix.  17. 

"  And  he  bearing  his  cross  went  forth." 

We  have  now  reviewed  the  greater  portion  of  the 
instructive  particulars  of  the  last  day  of  the  mortal  hfe 
of  our  Lord  and  Saviour,  as  they  are  recorded  by  St. 
John.  In  this  review  we  have  studiously  avoided  dwell- 
ing upon  those  points  in  the  history  which  were  likely  to 
affect  the  natural  feelings  of  the  heart,  and  have  con- 
fined ourselves  to  those  particulars  from  which  some 
useful,  spiritual,  or  practical  lesson  might  be  deduced. 
We  shall  endeavour  to  adhere  to  the  same  plan  in  the 
expositions  which  still  remain,  in  which  we  purpose  to 
consider,  to-day,  our  Lord  on  the  cross ;  to-morrow  in 
the  sepulchre;  and  on  Sunday,  as  rising  triumphantly 
the  Conqueror  of  death  and  the  grave ;  and  may  his 
Holy  Spirit  be  present  to  bless  and  prosper  the  word 
spoken,  that  its  manifold  imperfections  may  not  preju- 
dice the  solemn  subjects  which  it  desires  to  impress 
upon  your  hearts. 

We  have  already  seen  the  vacillations  of  Pilate,  so 
strikingly  manifested  during  the  whole  examination  of 
our  Lord,  and  at  last  brought  to  a  conclusion  by  the 


436  LECTURE  VI. 

terrifying  clamour  of  the  people,  who  as  we  are  told, 
Luke  23,  "  were  instant  with  loud  voices,  requiring  that 
he  might  be  crucified.  And  the  voices  of  them,  and 
of  the  chief  priests,  prevailed."  "  Then  deUvered  he 
him,  therefore,  unto  them  to  be  crucified.  And  they 
took  Jesus,  and  led  him  away.  And  he,  bearing  his 
cross,  went  forth  into  a  place  called  the  place  of  a  skull, 
which  is  called  in  the  Hebrew,  Golgotha,  where  they 
crucified  him,  and  two  other  with  him,  on  either  side 
one,  and  Jesus  in  the  midst." 

The  other  evangelists  having  dwelt  upon  all  the  heart- 
rending particulars  of  this  dreadful  scene,  St.  John,  ac- 
cording to  his  usual  custom,  despatches  it  thus  briefly. 
And  yet  what  lengthened  detail  could  have  told,  what 
narrative  have  done  justice  to  the  lengthened  horrors 
of  that  hour,  every  moment  of  which  came  laden 
with  fresh  anguish  to  the  meek  and  lowly  Saviour.  It 
was,  says  St.  John,  ^^  about  the  sixth  hour,"  when  Pilate 
delivered  him  to  be  crucified ;  answering,  therefore,  to 
our  twelve  o'clock  at  noon ;  and  when  w^e  consider  the 
manner  in  which  the  preceding  twelve  hours  had  been 
passed  by  our  Lord,  in  one  succession  of  dreadful  suf- 
ferings, it  excites  the  most  unfeigned  astonishment  that 
that  weak  mortal  frame  of  his  could  have  endured  so 
long.  From  the  time,  between  eleven  and  twelve 
o'clock  on  the  preceding  night,  that  Christ  had  left  the 
supper-room  with  his  disciples,  it  had  been  one  con- 
tinued season  of  excitement  and  agony.  From  that  tre- 
mendous scene  in  Gethsemane,  in  which,  oppressed 
by  the  weight  of  the  sins  of  the  whole  world,  he  had 
sunk  overwhelmed  wdth  agony,  he  had  been  dragged 
before  the  High  Priest  bound  as  a  malefactor ;  thence 
he  had  been  carried  before  the  Sanhedrim,  to  be  again 


LECTURE  VL  437 

questioned  and  insulted ;  then  before  the  Roman  Gover- 
nor, where,  after  another  private  examination,  he  v^as 
scourged,  and  arrayed  in  purple,  and  crowned  with 
thorns ;   then  sent  to  Herod,  where  the  same  contu- 
melious treatment  was  again  inflicted,  and  from  him 
driven  back  again  to  Pilate,  to  be  officially  examined 
and  condemned;  and  all  this  amidst  the  scoffs  and  jeers, 
the  hootings  and  the  clamour,  the  smitings  upon  the 
head  and  face,  the  "  shame  and  spitting,"  of  an  infuriated 
multitude.    Yet  sad  and  painful  as  they  were,  even  these 
things  were  not  alone;  all  the  finer  feehngs  of  his  human 
nature  were  outraged  by  the  denial  of  one  friend,  and  the 
desertion  of  almost  all ;  at  the  very  time  too,  the  hour, 
of  affliction,  when  the  feelings  are  most  sensitive  and 
most  acute,  and  when  the  affection  of  one  truly  sympa- 
thizing friend  outweighs  the  malice  of  a  host  of  enemies. 
This  solace  was  denied  to  him  who  loved  as  man  never 
had  loved,  and  therefore  must  have  suffered,  even  from 
this  peculiar  portion  of  his  trials,  as  never  man  either 
before,  or  since,  has  suffered^    Well  might  the  prophet 
say,  "  Behold  and  see  if  there  be  any  sorrow  like  unto 
my  sorrow."    Yet  worn  out  with  suflfering,  and  wearied 
even  unto  death,  by  twelve  such  hours  of  agony,  our 
Lord  is  led  away  to  be  crucified,  ^'  bearing  his  cross." 
It  is  true  that  another  evangelist  tells  us^  that  Cimon,  a 
Cyrenian,  was  compelled  to  aid  him  in  this  heavy  trial, 
probably  by  bearing  the  lower  end  of  the  cross  after 
Jesus ;  but  it  is  obvious  that  he  himself  was  at  least  a 
participator  in  this  cruel  labour,  or  the  word  of  God 
would  not  have  so  expressly  mentioned  it.     Let  us  then 
in  imagination,  follow  our  divine  Master,  thus  toiling  up 
the  hill  of  Calvary,  wearied  and  faint,  beneath  the  heat 
of  a  mid-day  sun,  and  bearing  a  burden  which  would  at 

37* 


438  LECTURE  VI. 

any  time  oppress  the  strongest  man ;  but  let  us  not  be 
content  unless  we  gather  lessons  as  we  go. 

Learn,  then,  brethren,  that  your  heavenly  Father 
sometimes  sees  good  in  the  treatment  of  his  spiritual 
children,  as  here  in  the  treatment  of  the  only-begot- 
ten Son,  to  let  great  trials  and  great  weakness  meet 
together ;  to  lay  on  crosses  at  those  very  moments  when 
we  appear  the  most  unfit  to  bear  them ;  to  permit  wave 
to  follow  wave  in  such  quick  and  terrible  succession, 
that  the  eye  of  faith  grows  dim,  and  even  the  undying 
flame  of  the  Christian's  lamp  is  flickering  in  the  socket. 
If  such  a  season  ever  visit  you,  remember  there  is  One 
to  whom  even  this  case  is  no  new  case;  One  upon  whom 
his  cross  was  laid  when  he  was  weak,  even  to  faintness, 
and  yet  of  whom  we  are  told,  that  without  one  repining, 
one  reproachful  word,  "  He  went  forth  bearing  his 
cross."  He  cannot,  then,  although  now  in  heaven,  ever 
forget  that  hour  on  earth,  and  never  does  he  see  a  weak 
and  fainting  sufferer,  upon  whom  fresh  trials  are  accu- 
mulating, and  fresh  crosses  laid,  without  calling  to  mind 
that  heavy  cross,  that  toilsome  journey  up  Mount  Cal- 
vary, or  without  stretching  forth  a  hand  to  help  and 
succour  him.  How  merciful  is  it  of  our  heavenly  Fa- 
ther, that  there  is  not  that  sorrow  in  life,  that  peculiar 
state  of  trial,  that  bitterness  of  anguish,  from  which  the 
believer  can  look  upwards  to  the  throne  of  grace,  with- 
out beholding  one  beside  that  thrond  to  whom  that  sor- 
row, trial,  bitterness,  are  all  experimentally  well  known. 

At  length  the  summit  of  the  mount  is  reached,  and 
the  assembled  thousands  who  have  poured  forth  from 
the  intensely  crowded  city  are  hushed  in  silence,  while 
the  last  sad  scene  is  acting,  and  the  Saviour  nailing  to 
the  accursed  tree.     We  will  not  dwell  on  those  par- 


LECTURE  VI.  439 

ticulars  upon  which  the  apostle  whom  we  follow,  dwells 
not.  He  is  content  to  say,  "  There  they  crucified  him." 
And  doubtless  while  he  wrote  the  words,  every  feature 
of  the  dreadful  scene,  the  savage  soldiery,  the  infuriate 
priesthood,  the  maddened  populace,  were  all  again  as 
freshly  impressed  upon  his  heart,  and  every  curse,  and 
scoff,  and  execration,  again  rang  as  loud  and  sharply  in 
his  ear,  as  when  he  witnessed  all,  and  stood  on  Calvary. 
Thankful  must  he  have  been,  that  he,  the  beloved  apos- 
tle, was  not  selected  to  chronicle  the  details  of  all  these 
horrors.  It  was  permitted  to  him,  perhaps  in  mercy  to 
the  peculiar  tenderness  of  his  disposition  and  love  for 
his  divine  Master,  to  pass  over  the  narrative  of  the 
crucifixion  in  a  single  word,  and  to  leave  to  other  pens 
those  taunts,  "  He  saved  others,  himself  he  cannot  save," 
"  If  he  be  the  King  of  the  Jews  let  him  come  down  now 
from  the  cross,  and  we  will  believe  him,"  which  priests, 
and  rulers,  and  malefactors,  in  that  hour  of  suffering 
cast  in  the  teeth  of  his  beloved  Master,  and  which  we 
cannot  read  this  day  without  feeling  the  burning  flush 
of  shame  and  indignation. 

There  are  those  who  delight  to  argue  upon  the  pos- 
sibility of  a  God  of  mercy  finding  some  easier  expiation 
for  the  sins  of  men,  than  the  blood  of  the  only-begotten 
Son  of  God.  To  the  humble  Christian  this  admits  not 
of  an  argument.  It  is  enough  for  him,  that  St.  John 
has  told  him  that  the  Saviour  died.  He  needs  no  more 
to  convince  him  that  nothing  short  of  death,  death  of 
the  Son  of  God,  death  under  its  most  dreadful  and  ap- 
palling form,  could  expiate  our  sins,  or  make  atonement 
for  our  souls.  Each  nail,  as  it  was  driven  through  the 
hands  and  feet  of  the  suffering  Saviour,  corroborated 
what  the  scripture  of  truth  had  long  since  told,  ^'  With- 


440  LECTURE  VI. 

out  shedding  of  blood,  there  is  no  remission  of  sin/'  We 
know  not  which  lesson  is  preached  most  loudly  from 
the  cross  of  Christ,  the  infinite  love  of  Jesus  which  could 
willingly  endure  so  great  a  torment,  or  the  appalHng 
depth  of  sin  which  could  require  so  vast  an  expiation ! 
But  this  is  certain,  that  if  you  can  thus,  as  it  were, 
stand  on  the  summit  of  Mount  Calvary,  and  looking  full 
upon  the  cross,  and  upon  him  who  hangs  upon  it,  still 
nurture  in  your  heart  one  cherished  lust,  still  think  in- 
differently of  one  favourite  sin,  which  sent  that  innocent 
sufferer  to  that  accursed  hour  of  torture,  we  must  say 
to  you  in  the  language  of  the  apostle,  "  There  remaineth 
no  more  sacrifice  for  sins,  but  a  certain  fearful  looking- 
for  of  judgment  and  fiery  indignation."  For  if  this 
miracle  of  love  touch  not  the  heart,  all  other  miracles 
must  be  hopeless ;  he  whose  rebellious  soul  is  not  sub- 
dued by  the  thought  that  the  crucified  Redeemer  was 
crucified  for  him  ;  he  who  can  see  those  arms  stretched 
forth  upon  the  cross,  and  know  that  they  were  thus 
stretched  forth  that  they  might  embrace  and  succour 
him,  and  yet  experience  no  feeHng  of  gratitude,  no  sor- 
row for  sin,  no  love  for  such  a  Saviour,  no  desire  for 
his  salvation,  may  well  look  to  be  spoken  to  in  other 
language  than  that  of  invitation ;  or  if  he  be  eventually 
saved,  must,  as  the  apostle  says,  be  saved  as  by  fire ; 
called  in  the  seven  times  heated  furnace  of  domestic 
misery,  or  of  personal  affliction  and  suflfering. 

We  pass  over  the  refusal  of  Pilate  to  alter  the  in- 
scription which  he  had  written  upon  the  cross,  "  This 
is  the  King  of  the  Jews ;"  a  refusal  so  much  at  variance 
with  his  inconstant  nature,  that  it  distinctly  marks  the 
providential  interference  of  our  God,  who  would  thus 
publish  to  the  world  an  eternal  truth,  even  by  the  in- 
strumentality of  that  truth's  greatest  enemies. 


LECTURE  VI.  441 

We  pause,  not  to  notice  that  remarkable  fulfilment  of 
minute  prophecy,  when  the  four  soldiers  who  crucified 
Jesus,  "  parted  his  garments  among  them,  and  for  his 
vesture,"  "  without  seam  woven  from  the  top  through- 
out," *'  did  they  cast  lots ;"  and  we  call  your  attention 
to  the  next  improving  incident  in  this  most  awful  scene. 
*'  Now  there  stood  by  the  cross  of  Jesus,  his  mother, 
and  his  mother's  sister,  Mary,  the  wife  of  Cleophas,  and 
Mary  Magdalene."  Another  evangelist  expressly  tells 
us,  that  these  pious  women  were  looking  upon  him ;  and 
may  we  not  believe,  since  it  was  deemed  of  sufficient 
importance  to  form  part  of  the  Psalmist's  prophecy  of 
the  trials  of  this  day,  that  his  enemies  should  "  stand 
staring  and  looking  upon  him ;"  so  it  was  also  recorded 
as  among  the  mercies  of  this  day,  that  there  was  yet  a 
little  band  of  friends  to  *'  look  upon  him,"  with  an  eye 
of  pity  and  of  love.  Many  a  scornful  and  a  hateful 
look  had  the  Saviour  borne  that  morning.  Who  will 
imagine  that  these  looks  of  deep  and  tender  sympathy 
were  not  sweet  to  him  ?  No,  we  cannot  but  believe  that 
if  there  were  any  thing  of  human  consolation  in  that 
dark  hour  which  came  with  healing  to  the  Saviour's 
heart,  it  came  from  the  looks  of  those  holy  women  who 
had  followed  him  from  Galilee,  and  of  that  one  disciple, 
who  appears  never  to  have  fled,  never  to  have  forsaken 
him,  but  to  have  been  in  the  garden,  in  the  palace  of 
the  high  priest,  at  the  foot  of  the  cross,  and  at  the  open- 
ing of  the  sepulchre.  "  When  Jesus,  therefore,  saw  his 
mother,  and  the  disciple  standing  by  whom  he  loved, 
he  saith  unto  his  mother,  Woman,  behold  thy  son.  Then 
saith  he  to  the  disciple,  behold  thy  mother  !  And  from 
that  hour  that  disciple  took  her  unto  his  own  home."  In 
the  extremity  of  his  own  anguish,  Christ  thought  of  her 


442  LECTURE  VI. 

who  had  once  watched  at  his  cradle,  as  she  was  now 
watching  at  his  cross ;  and  by  this  act,  he  for  ever 
consecrated  the  duties  of  the  relationship  between  the 
mother  and  the  son,  as  some  of  the  dearest  and  the 
closest  on  this  side  heaven. 

If  there  be  one  ungrateful  child  in  this  assembly,  one 
who  in  the  declining  years  of  a  parent,  is  living  unmind- 
ful of  the  mother's  care  which  nurtured,  and  the  mother's 
love  which  blessed  his  infancy ;  if  there  be  one  child  of 
godly  parents  here,  who  has  suffered  them  to  drop  into 
their  graves,  neglected  and  dishonoured,  deprived  of  the 
heartfelt  satisfaction  of  enjoying  one  fruit  of  all  their 
efforts,  prayers,  and  tears :  or,  if  there  be  one,  living 
himself  in  affluence  or  comfort,  and  suffering  the  later 
years.of  his  parents  to  be  spent  in  penury  and  wretch- 
edness; let  that  hard-hearted  child  be  this  day  m^elted 
by  the  spectacle  of  a  Saviour's  love ;  let  him  bid  the 
stagnant  waters  of  affection  flow  ;  let  him,  ere  it  be  too 
late,  make  some  slight  return,  alas !  how  slight  it  now 
must  be,  for  all  his  early  blessings  ;  but  above  all,  let  him 
leave  this  house  of  God  to-day,  heart-stricken  for  that 
sin,  and  smiting  upon  his  breast,  and  saying,  "  God,  be 
merciful  to  me  a  sinner." 

But  who  can  worthily  appreciate  the  extent  of  filial 
affection  which  the  Saviour  manifested  at  that  awful 
hour  ?  It  is  impossible.  It  would  require  us  to  be  par- 
takers of  the  Redeemer's  sufferings,  before  we  could 
conceive  aright  of  this  most  touching  instance  of  the 
Redeemer's  filial  love.  One  other  lesson  may,  however, 
still  be  taught  us  by  it ;  that  if  our  Lord,  even  in  this 
extremity  of  his  agony,  bleeding  at  every  pore,  burning 
with  an  unquenchable  thirst,  could  still  think  of,  and 
provide  for,  even  the  temporal  necessities  of  his  mother. 


LECTURE  VI.  443 

then  who  will  for  a  moment  fear  that  now,  on  the  throne 
of  his  glory,  where  he  hungers  no  more,  neither  thirsts 
any  more,  and  has  no  wants,  no  pains,  no  thoughts  of 
self,  he  should  ever,  by  any  possibility,  be  regardless  of 
the  necessities,  whether  temporal  or  spiritual,  of  his 
people.  For,  has  he  not  said,  "  Whosoever  shall  do 
the  will  of  my  Father,  which  is  in  heaven,  the  same  is 
my  brother,  and  sister,  and  mother."  Is  there,  then,  a 
sinner  here  who  can  suppose  himself  forgotten  1  or  who, 
under  any  circumstances,  will  ever  doubt  again,  that 
he  has  a  merciful  High  Priest  who  is  touched  with  the 
feeling  of  all  his  infirmities,  since  he  has  heard  these 
messages  of  mercy,  even  from  the  cross,  **  Mother,  be- 
hold thy  son."     "  Son,  behold  thy  mother." 

Little  more  is  recorded  by  the  beloved  apostle  after 
this  touching  incident.  Others  have  told  us  that  Christ 
'^  refused  the  wine  and  myrrh,  usually  given  in  mercy  to 
stupify  the  sufferer  in  this  most  cruel  death.  St.  John 
tells  us,  that  he  received  the  vinegar,  the  common  drink 
of  the  Roman  soldiery,  offered  him  no  doubt  in  mockery, 
but  accepted,  that  no  single  word  of  prophecy  should 
be  left  unfulfilled ;  for  that  had  long  before  declared, 
"  In  my  thirst  they  gave  me  vinegar  to  drink." 

After  this,  the  only  incident  recorded  by  St.  John,  is 
this  brief  description  of  the  dying  moment,  "When 
Jesus,  therefore,  had  received  the  vinegar,  he  said.  It  is 
finished;  and  he  bowed  his  head,  and  gave  up  the 
ghost."  Literally  he  dismissed  his  spirit;  for  nothing 
more  remained  to  be  performed.  Every  prophecy, 
even  to  the  most  minute  and  circumstantial,  had  been 
fulfilled;  every  type  had  now  received  its  antitype ;  but 
more,  far  more  than  this,  a  world's  redemption  was 
wrought  out,  a  perfect  righteousness  brought  in,  and 
God  and  man  were  reconciled. 


444  LECTURE  VI. 

It  was  of  this,  no  doubt,  above  and  beyond  all  other, 
that  the  Saviour  spake,  when  he  uttered  that  loud  and 
piercing  cry,  "  It  is  finished."  The  great  work  is  for 
ever  consummated,  the  everlasting  gates  are  hfted  up,  a 
world  of  sinners  may  enter  in.  It  is  of  this,  then,, 
brethren,  that  we  would  speak  during  the  few  moments 
that  remain.  In  these  mysterious  words,  read  the 
nature  and  the  tenor  of  our  commission  as  ministers  of 
the  everlasting  Gospel.  We  proclaim  to  you  a  work 
completed,  a  redemption  finished.  We  do  not  now  ask 
you  to  make  atonement  for  the  sins  of  your  past  life, 
we  do  not  ask  you  to  propitiate  an  offended  God,  to 
satisfy  his  justice,  to  deserve  his  love;  all  this  was  done 
on  Calvary.  All  this,  it  was  utterly  impossible  for  you 
to  do;  but  why  do  I  say  for  you?  it  was  as  impracti- 
cable for  the  highest  archangel  who  stands  at  God's 
right  hand,  as  for  the  vilest  sinner  among  ourselves : 
that  angel's  blood,  could  he  have  offered  it,  would  have 
been  as  valueless  as  the  blood  of  the  lamb  out  of  the 
flock,  or  a  he-goat  out  of  the  fold.  There  was  but  One, 
the  current  of  whose  blood  could  flow,  for  he  was  man; 
the  value  of  whose  blood  was  infinite,  for  he  was  God. 
To  this  One,  whose  blood  so  freely  flowed  for  you,  do 
we  invite  you  this  day ;  we  ask  you,  as  sinners,  to  come 
and  partake  of  his  finished  sacrifice,  his  perfect  work, 
to  "  receive  the  atonement"  by  faith  into  your  soul,  and 
so  receiving  it,  to  stand  before  God,  a  sinner  still,  but 
penitent  and  believing,  cleansed  in  the  blood,  and 
clothed  in  the  righteousness,  of  the  Crucified ;  a  sinner 
saved  by  grace,  freely,  O  how  freely,  for  his  sake  alone, 
pardoned,  accepted,  justified,  reconciled  to  God;  the 
handwriting  of  ordinances  that  was  against  you,  taken 
away  and  nailed  upon  his  cross;  every  repented  sin 


LECTURE  VI.  446 

blotted  out  in  the  blood  that  flowed  from  it;  all  forgiven, 
all  forgotten,  every  trace  of  enmity  for  ever  done  away; 
and  love,  nothing  but  love,  unmerited  love,  infinite  and 
eternal  love,  infinite  in  extent,  eternal  in  duration,  pass- 
ing from  God  the  Father,  Son,  and  Holy  Ghost,  in  one 
unbroken  stream  of  tenderness  and  compassion  to  your 
soul  for  ever.  May  God  of  his  infinite  mercy  in  Christ 
Jesus,  grant  that  there  be  not  one  sinner  among  us, 
whom  that  stream  shall  this  day  pass  beside  and  leave 
uncleansed,  unsanctified,  unblessed. 


38 


446 


SEVENTH  EXPOSITORY  LECTURE- 


John  xix.  41,  42. 

"  Now  in  the  place  where  he  was  crucified  there  was  a  garden;  atid 
in  the  garden  a  new  sepulchre,  wherein  was  never  man  yet  laid* 
There  laid  they  Jesus." 

From  the  point  with  which  We  concluded  our  obser- 
vations yesterday,  the  evangelist  thus  continues :  "  The 
Jews,  therefore,  because  it  was  the  preparation,  that 
the  bodies  should  not  remain  upon  the  cross  on  the  Sab- 
bath day,  for  that  Sabbath  day  was  an  high  day,T3e* 
sought  Pilate  that  their  legs  iTiight  be  broken,  and  that 
they  might  be  taken  away."  How  closely  do  men 
cling  to  the  shadow  of  religion,  long  after  they  have 
forsaken  the  substance*  Throughout  the  whole  of  the 
closing  narrative  of  our  Lord's  life,  nothing  strikes  us 
more  frequently,  or  more  forcibly,  than  this*  These 
very  men,  who  scrupled  not  to  crucify  the  Son  of  God, 
and  put  him  to  an  open  shame,  would  "  not  enter  the 
judgment-hall  lest  they  be  defiled ;"  would  not  put 
Judas's  money  into  the  treasury,  "  because  it  was  the 
price  of  blood ;"  would  not  suffer  the  bodies  to  remain 
on  the  cross,  because  they  polluted  the  Sabbath.  Well 
did  our  Lord  know  these  men,  when  he  said, "  Ye  strain 
at  a  gnat,  and  swallow  a  camel." 


I, 


LECTURE  VII.  447 

Beware,  brethren,  of  putting  any  formal  observances 
in  the  place  of  spiritual  obedience ;  whether  they  be 
church  goings,  or  sacraments,  or  Bible  readings,  re- 
member that  they  do  not  in  themselves  constitute  godli- 
ness; they  are  but  as  means  to  an  end,  and  that  end  is 
plainly  set  before  you  by  the  apostle,  when  he  says, 
''  Whose  faith  follow,  considering  the  end  of  their  con- 
versation :  Jesus  Christ,  the  same  yesterday,  and  to-day, 
and  for  ever."  "  That  in  simplicity  and  godly  sincerity, 
not  with  fleshly  wisdom,  but  by  the  grace  of  God,  you 
may  have  your  conversation  in  the  world."  But  false 
and  worthless  as  were  the  real  motives  of  the  Jews  in 
this  attention  to  outward  observances,  while  they  were 
neglecting  the  weightier  matters  of  the  law,  justice  and 
truth,  the  ostensible  motive  is  not  to  be  despised.  It 
marked  a  regard  for  the  Sabbath,  when  there  was  so 
much  anxiety  for  the  "preparation."  How  much 
better  would  the  Lord^s  day  be  observed  among  our- 
selves, if  the  day  which  precedes  it  were  in  some  degree 
made  a  day  of  preparation.  If  the  Saturday  evening, 
for  instance,  were  devoted  to  those  subjects  and  em- 
ployments which  are  to  occupy  the  Sunday.  How 
differently,  at  least  among  a  very  large  and  influential 
portion  of  society,  that  evening  and  that  night  are  spent, 
we  need  not  tell. 

But  if  the  word  of  God  be  true  which  says,  "  The 
preparation  of  the  heart  is  from  the  Lord ;"  and  if  of 
all  his  blessings,  God  has  said,  "  Nevertheless,  I  will  be 
inquired  of  by  you ;"  we  need  feel  no  surprise  at  ne- 
glected Sabbaths,  or  unhallowed  Sabbaths,  or  unprofit- 
able Sabbaths,  where  "preparation"  is  unthought  of, 
and  the  heartfelt  desire  of  the  blessing  is  unknown. 
Very  much  in  proportion  as   Sabbath  blessings   are 


448  LECTURE  VII. 

sought  in  faith,  and  expected  in  faith,  will  God  give 
their  increase,  for  here  in  an  especial  manner  that  word 
is  constantly  fulfilling,  "  To  him  who  hath,  shall  more 
be  given." 

"  Then  came  the  soldiers,  and  brake  the  legs  of  the 
first,  and  of  the  other,  which  was  crucified  with  him.'' 
So  is  it,  as  the  wise  man  said,  that  "All  things,"  that  is, 
all  outward  things,  "  come  aUke  to  all."  The  one^was 
the  reprobate  blasphemer,  the  other  the  happy  and  ac- 
cepted penitent,  he  who  was  that  very  day  to  be  in  Para- 
dise with  Jesus;  yet  here  there  is  no  distinction  made; 
they  brake  the  legs  of  both.  We  might  have  thought 
that  he,  to  whom  in  a  few  short  hours  such  glories  and 
such  happiness  should  be  revealed,  might  have  been 
spared  this  last  infliction,  but  God  appointed  otherwise ; 
perhaps  to  teach  us  in  our  own  case,  that  where  sin  is 
pardoned,  though  justice  has  no  claim  against  us,  love 
still  holds  the  rod,  and  will  punish  many  a  pardoned 
child  of  God,  perhaps  for  sin  long  since  forgiven,  as 
David's  was,  "  The  Lord  hath  put  away  thy  sin  ;  thou 
shalt  not  die ;  nevertheless  the  child  that  is  born  unto 
thee,  shall  surely  die."  Perhaps,  I  say  then,  for  sin  long 
since  forgiven,  but  certainly  "  for  our  profit,"  as  the 
apostle  siays,  "  that  we  may  be  partakers  of  his  holi- 
ness ;"  for  "  when  we  are  judged,  we  are  chastened  of 
the  Lord,  that  we  should  not  be  condemned  with  the 
world." 

There  is  nothing  more  striking  throughout  the  whole 
of  the  instructive  narrative  in  which  we  are  engaged, 
and  nothing  will  better  repay  a  close  and  careful  inves- 
tigation, than  the  different  methods  in  which  the  several 
prophecies  of  God  were  fulfilled.  Observe  a  single 
instance.  God  had  declared  many  centuries  before  by 
the  type  of  the  Paschal  Lamb,  that  "  a  bone   of  Jesus 


LECTURE  VII.  449 

should  not  be  broken."  See,  then,  from  the  manner  in 
which  it  was  fulfilled,  how^  Uttle  need  God  has  of  mira- 
culous exertions  and  supernatural  means  to  fulfil  his 
appointments;  how  often  does  he  bring  about  his  most 
special  purposes  in  the  most  common  manner,  and  by 
the  most  ordinary  actions  of  men.  Had  we  read  the 
prophecy,  we  should  have  been  perplexed  to  imagine 
how  God  would  have  ruled  and  overruled  the  power  of 
his  enemies,  to  keep  it  from  this  last  forbidden  act  of 
wanton  cruelty ;  when  the  time  comes,  how  naturally 
do  we  see  it  fulfilled;  no  control  whatever  laid  upon  the 
actors;  their  will  was  perfectly  free,  to  treat  Jesus  and 
the  malefactors  alike,  or  diflferently,  as  it  seemed  good 
to  them,  and  yet  the  purpose  of  our  God  standeth  sure, 
and  is  fulfilled  by  them  of  their  own  accord,  upon  the 
plainest  and  most  rational  ground  imaginable,  <^  When 
they  saw  that  he  was  dead  already,  they  brake  not  his 
legs."  No !  the  object  was  already  gained,  life  had 
departed,  and  no  bone  of  him  was  broken.  And  yet 
men  argue,  that  if  God  really  thus  appointed  our  down- 
sittings  and  our  u^-risings,  our  wills  would  be  coerced, 
and  we  should  be  mere  machines !  Yet  in  practice, 
we  are  every  moment  of  our  lives  verifying  God's  fore- 
knowledge, and  fulfilhng  God's  appointment,  with  a  will 
equally  unbiassed,  equally  unfettered  as  the  Roman  sol- 
diery, and  that  foreknowledge  cannot  fail,  and  that 
appointment  must  stand,  and  man  or  angel  cannot  alter 
it.  This  is  a  great  mystery ;  wait  with  patience  for  a 
little  while,  until  you  get  within  the  veil,  and  all  will  be 
clear. 

But  though  they  brake  not  his  bones,  yet  could  they 
not  refrain  from  another  act  of  the  most  gratuitous 
barbarity.   "  One  of  the  soldiers  with  a  spear  pierced  his 

38* 


450  LECTURE  VII. 

side,  and  forthwith  came  thereout  blood  and  water." 
The  soldier's  intention  was  sufficiently  obvious ;  it  was 
to  make  assurance  doubly  sure,  to  search  for  life  at  the 
well-head,  that  he  thus  thrust  his  spear  into  the  heart  of 
Jesus.  But  while  merely  gratifying  a  savage  nature,  that 
Roman  soldier  was  adding  the  strongest  testimony  to 
the  Christian's  hope,  by  proviiig  beyond  all  doubt  and 
past  all  controversy  that  Christ  was  really  dead.  The 
most  incredulous  of  beholders,  when  he  saw  the  heart's 
blood  gush  forth  upon  the  ground,  could  doubt  no 
longer. 

There  is  little  question,  however,  that  even  more  than 
this  was  taught  us  by  that  soldier's  act  of  fierce  bar- 
barity, or  the  mingled  stream  which  flowed  from  the 
heart  of  the  Saviour,  would  scarcely  have  been  so 
plainly  alluded  to  by  the  Divine  Spirit,  when  he  says, 
"  This  is  he  that  came  by  w^ater  and  blood,  even  Jesus 
Christ ;  not  by  water  only,  but  by  water  and  blood." 

Each,  then,  typified  a  blessing  of  which  we  equally 
stand  in  need,  and  both  freely  purchased  for  us  at  that 
hour  on  Calvary :  the  blood  to  obtain  for  us  remission,  to 
sprinkle  the  conscience,  to  quiet  the  soul ;  and  the  water 
to  regenerate,  and  to  cleanse  us  from  all  unrighteousness. 
Justification,  tlien,  and  sanctification,  were  in  that  stream ; 
What  God  there  ordered  to  flow^  together,  let  not  man 
attempt  to  separate.  Seek  both  at  the  same  source,  and 
from  the  heart  of  the  same  Saviour,  and  with  the  pardon 
of  every  past  sin,  you  shall  receive  grace  and  strength 
for  future  holiness. 

But,  brethren,  do  not  deceive  yourselves.  Are  you 
really  engaged  in  doing  this  ?  It  is  a  daily  work  ;  that 
blood  needs  daily  application  to  the  conscience ;  no  sin, 
however  small  it  may  appear,  however  deeply  repented 


LECTURE  VII.  451 

of,  is  pardoned,  until  it  has  been  carried  there  to  that 
blood  of  sprinkling.  That  water  needs  daily  applica- 
tion to  your  heart,  no  accession  of  grace  is  ever  granted 
until  it  is  truly  sought  in  those  life-giving  streams  of  the 
Divine  Spirit,  sanctifying  while  they  cleanse. 

This  act,  again,  fulfilled  another  prophecy,  **  They 
shall  look  on  him  whom  they  pierced."  So  minutely 
was  every  outrage  registered,  that  even  this  insult  to  the 
dead  body  of  the  Saviour  was  thought  worthy  of  a  place 
in  prophecy.  Again,  to  teach  you  that  every  blow  is 
numbered,  that  in  every  trial  and  affliction,  not  one  pain, 
one  sorrow,  more  than  God  has  wisely  and  mercifully 
appointed,  can  fall  to  his  people's  lot ;  that  every  thrust 
of  the  spear,  every  stroke  of  the  rod,  is  registered  on 
high  before  it  is  inflicted  here,  and  therefore,  that  it  can- 
not in  the  slightest  degree  depend  on  the  will  of  your 
enemies,  but  on  your  Father's  word. 

And  now  as  the  evening  drew  on,  when  the  Sabbath 
commenced,  it  was  necessary  that  the  bodies  should  be 
taken  down  and  committed  to  the  sepulchre.  Here,  then, 
we  find  Joseph  of  Arimathea,  and  Nicodemus,  both  secret 
followers,  and  yet  as  it  appears,  both  earnest  followers, 
of  Jesus,  begging  the  body  of  Pilate. 

It  is  a  hopeful  sign  when  men's  faith  grows  in  times  of 
danger.  These  men  during  the  lifetime  of  our  Lord 
were  secret  followers  for  fear  of  the  Jews,  and  one  at 
least  would  only  come  to  him  at  night.  Then  there  was 
comparatively  httle  danger  in  the  avowal;  and  now  both 
go  openly,  and  as  St.  Mark  declares, "  boldly,  when  his 
dearest  friends  were  scattered."  Who  shall  despise  the 
bruised  reed,  or  the  smoking  flax,  or  the  day  of  small 
things  ?  Many  a  timid  follower,  if  he  be  sincere,  is  in 
time  strengthened  by  God's  grace  for  the  front  rank  of 


452  LECTURE  VII. 

the  battle,  and  the  most  fearful  onset  of  the  enemy. 
Take  courage,  therefore  if  you  have  entered  upon  the 
good  course,  if  you  have  enlisted  in  the  army  of  Christ ; 
only  persevere,  and  you  shall  one  day  be  "  more  than 
conqueror  through  him  that  loveth  you." 

Having,  then,  obtained  the  consent  of  Pilate,  "  They 
took  the  body  and  wound  it  in  linen  clothes,  v^ith  the 
spices,  as  the  manner  of  the  Jews  is  to  bury.  Now  in 
the  place  where  he  was  crucified  there  was  a  garden ; 
and  in  the  garden  a  new  sepulchre,  wherein  was  never 
man  yet  laid.  There  laid  they  Jesus  therefore" — yes, 
brethren,  even  in  the  sepulchre,  to  prove  to  us  the 
blessed  truth  that  the  grave  shall  retain  none  of  his  fol- 
lowers, for  that  it  could  not  retain,  even  though  it  held 
himself.  It  is  truly  an  unspeakable  consolation  to  the 
Christian,  to  know  that  his  Redeemer  passed  through  the 
valley  of  the  shadow  of  death ;  for  let  men  talk  as  they 
will,  there  is  no  man  except  he  be  indeed  rooted  and  built 
up  in  Christ,  who  can  look  forward  to  that  last  great 
wrench  which  separates  us  from  all  here  below,  without 
a  pang.  And,  weakness  though  it  be,  it  is  not  death 
alone  that  gives  this  feeling ;  there  is  something  in  the 
prospect  of  the  cold,  dark  prison-house  of  the  grave, 
from  which  all  nature  shrinks.  Happy,  then,  is  it  for 
the  believer  to  know,  that  even  there  his  Lord  and 
Master  has  gone  before  him,  that  he  has  sanctified  not 
only  the  believer's  death,  but  the  believer's  grave,  and 
made  the  corruption  of  that  last  bed,  sweet  by  lying 
down  there.  When,  therefore,  you  are  called,  as  most 
of  you  must  one  day  be,  to  follow  to  that  last  abode 
the  parent  of  your  love,  the  husband  or  wife  of  your 
bosom,  the  child  of  your  affections,  take  comfort  from 
the  thought,  I  go  to  place  them  there,  where  Jesus  lay ; 


LECTURE  VII.  453 

in  the  house  appointed  for  all  living,  but  still  in  the  house 
which  my  Lord  has  swept,  and  garnished,  and  furnished, 
for  himself,  and  where  he  will  watch  over  those  dear 
remains,  until  he  reunites  them  to  their  never-dying  spirit, 
and  glorifies  them  with  himself. 

When  your  own  turn  shall  arrive,  and  you  are  sum- 
moned to  that  narrow  dwelling,  let  the  same  reflection 
cheer  and  enlighten  it  for  yourself.  I  go  to  lie  where 
Jesus  lay,  to  sleep  where  Jesus  slept :  it  was  a  dark  and 
cheerless  dwelling  till  the  Lord  of  heaven  left  even 
there  some  rays  of  light  and  love.  He  came  to  "  de- 
liver them  who  through  fear  of  death  were  all  their  life- 
time subject  to  bondage,"  and  he  will  deliver  me.  I 
cannot  fear  the  power  of  death,  when  I  know  that  Christ 
has  long  since  drawn  his  sting,  and  that  the  moment  I 
depart,  my  soul  shall  be  with  Christ,  which  is  far  better 
than  all  here  below.  I  cannot  dread  the  sleep  of  the  body 
in  the  graven  when  I  also  know  that  the  word  of  my 
God  is  pledged,  that  "  all  those  who  sleep  in  Jesus,  shall 
God  bring  with  him." 

Brethren,  if  you  would  sleep  in  Jesus,  you  must  live 
in  Jesus ;  for  so  only  can  you  insure  the  blessing,  that 
when  your  heart  and  your  flesh  fail  you,  he  will  be  the 
strength  of  your  heart,  and  your  portion  for  ever. 


454 


EIGHTH  EXPOSITORY  LECTURE. 


St.  John  xx.  13. 

"  And  they  say  unto  her,  Woman,  why  weepest  thou  1  She  saith 
unto  them,  Because  they  have  taken  away  my  Lord,  and  I  know 
not  where  they  have  laid  him." 

We  resume  the  expositions  in  which  we  are  engaged 
at  the  beginning  of  the  chapter  from  which  the  text  is 
taken.  The  Jewish  Sabbath  which  has  succeeded  the 
day  of  our  Lord's  crucifixion,  was  now  over,  the  day- 
break of  the  first  Christian  Sabbath  had  not  yet  dawned, 
and  while  yet  in  the  gray  twihght  of  the  morning, 
Cometh  Mary  Magdalene  unto  the  sepulchre. 

A  sense  of  great  benefits  received  from  God  will  in- 
variably produce  great  activity  for  God.  Out  of  Mary 
Magdalene  Christ  had  cast  seven  devils ;  and  if  she 
were  also,  as  many  suppose,  the  person  who  loved 
much,  because  she  had  been  forgiven  much,  there  is  still 
less  cause  for  astonishment,  that  she  was  now  first  at  the 
sepulchre.  She  came  not,  however,  alone,  but  as  w^e 
find  from  the  other  evangelists,  with  that  company  of 
pious  women  who  had  so  frequently  attended  our  Lord, 
and  who,  doubtless,  all  expected  to  find  him  still  in  the 


LECTURE  VIII.  455 

grave,  and  had  brought  the  ointments  for  his  embalming. 
There  was  much  of  love,  mingled  with  much  of  igno- 
rance, in  their  errand.  There  was  love  in  that  they 
came  to  honour  him,  whom  all  the  rest  of  the  world  had 
deserted ;  there  was  ignorance,  in  that  they  thought  to 
find  him  in  the  sepulchre,  who  had  so  often  and  so  plainly 
told  them,  that  the  grave  could  not  retain  him. 

The  great  difficulty  which  occurred  to  the  minds  of 
the  women,  and  which  formed  their  conversation  by 
the  way^  was,  as  we  learn  from  St*  Mark,  ''  Who  shall 
roll  us  away  the  stone  from  the  door  of  the  sepulchre," 
for  it  was  very  large :  doubtless  they  were  convinced, 
that  if  this  were  overcome,  all  would  be  well,  and  they 
should  find  their  Lord.  They  were  equally  mistaken 
in  both  these  expectations.  The  stone  was  no  impedi- 
ment, for  it  was  already  removed,  and  yet  they  did  not 
find  the  Saviour.  How  often  in  passing  through  life, 
do  the  same  results  occur.  We  view  from  a  distance 
difficulties  which  w^e  never  expect  to  overcome,  some 
event  that  will  be  too  much  for  our  fortitude,  some  trial 
that  will  be  too  great  for  our  faith ;  yet  as  the  day  of 
trouble  approaches,  the  difficulty  has  subsided,  or  the 
providence  of  God  has  made  it  easy,  or  all  that  we 
feared  to  do  is  done  for  us,  and  the  stone  which  the 
utmost  eflforts  of  our  strength  could  not  have  stirred, 
some  unseen  hand  has  rolled  away. 

Yet  even  here  the  parallel  does  not  finish  between 
these  women  and  ourselves;  we  meet  it  again  in  the 
disappointment  which  often  follows  the  removal  of  our 
difficulties ;  the  change  of  circumstances  brings  with  it 
too  frequently  only  a  change  of  sorrows,  or  a  change 
of  temptations.     Thus,  for  instance  :  Are  you  withheld 


456  LECTURE  VIII. 

by  outward  situation  from  many  of  the  privileges  of 
the  gospel,  perhaps  obliged  to  lead  a  life  as  regards 
spiritual  thiugs  of  perpetual  privation  or  restraint?  and 
is  the  constant  feeling  of  your  mind,  Were  this  but 
different,  would  it  please  God  to  release  me  from  this 
thraldom ;  could  my  present  occupation  be  altered,  my 
present  relationships  changed,  then,  indeed,  I  should 
enjoy  so  much  more  of  spiritual  communion,  then  I 
could  act  so  much  more  easily  according  to  the  light 
which  God  has  given  me,  that  I  might  indeed  be  said 
to  have  found  the  Saviour,  which  under  present  circum- 
stances I  shall  never  do?  Brethren,  such  feehngs  as 
these  are  of  far  more  frequent  occurrence  than  you 
imagine.  It  would  be  painful  to  say,  how  often  they 
are  to  be  met  with,  and  how  often  they  end  only  in  dis- 
appointment. The  difficulty  has  been  removed,  but  the 
promised  benefit  has  never  been  i^-ealized.  The  stone  is 
rolled  away,  but  the  Saviour  is  not  found. 

There  can,  indeed,  be  little  doubt,  that  thje  expecta- 
tion of  great  spiritual  benefit  from  any  change  of  out- 
ward circumstances  is  generally  a  mere  delusion  of 
our  spiritual  enemy,  to  induce  us  to  procrastinate  re- 
pentance, to  postpone  the  time  for  drawing  nearer  to 
God;  that  so  far  from  present  difficulties,  or  present 
impediments,  really  forming  hindrances,  they  are  just 
those  very  things  which  God  sees  we  have  most  need 
of  for  the  spiritual  growth  and  benefit  of  our  .souls.  In 
this  we  are  fully  borne  out  by  the  experience  to  which 
I  have  alluded,  for  oftentimes,  the  persons  whom  we 
have  seen  watchful,  prayerful,  humble  Christians,  while 
surrounded  by  difficulties,  have  become  froward,  self- 
righteous,  and  even  careless  in  their  walk  and  conver- 


LECTURE  VIII.  457 

sation,  when  all  outward  difficulties  have  vanished.  It 
is  within  only  that  all  desirable  change  must  be  effected: 
as  is  the  heart  so  is  the  life,  and  so  is  the  man. 

Immediately  upon  the  disappointment  of  Mary  Mag- 
dalene, we  read,  "Then  she  runneth,  and  cometh  to 
Simon  Peter,  and  to  the  other  disciple  whom  Jesus 
loved,  and  saith  unto  them.  They  have  taken  away  the 
Lord  out  of  the  sepulchre,  and  we  know  not  where  they 
have  laid  him."  We  might  almost  have  imagined, 
from  the  lamentation  of  Mary,  that  the  loss  of  the 
Saviour's  body  was  a  greater  trial  than  even  the  cruci- 
fixion itself.  Her  lamentation  seems  to  infer,  it  was 
true  that  Jesus  was  dead,  but  still  while  even  the  body 
remained,  there  was  some  opportunity  to  testify  grati- 
tude and  love,  but  now  that  this  is  taken,  hope  itself 
seems  utterly  extinguished.  How  true  it  is,  that  every 
trial  of  the  Christian  flows  from  unbelief.  Unbelief, 
even  though  joined  with  great  affection,  as  it  here  un- 
questionably was,  will  often  mistake  God's  dealings  so 
far  as  not  only  to  paint  supposed  trials  in  the  darkest 
colours,  but  to  convert  mercies  themselves  into  afflic- 
tions. *^  Then  she  runneth,  and  cometh  to  Simon  Peter, 
and  to  the  other  disciple  whom  Jesus  loved,  and  saith 
unto  them,  They  have  taken  away  the  Lord  out  of  the 
sepulchre,  and  we  know  not  where  they  have  laid  him." 
Immediately  upon  receiving  her  report,  ihey  hastened 
to  the  sepulchre,  and  finding  it  to  be  as  she  had  assured 
them,  untenanted  by  him  for  whom  they  searched, 
"They  went  away  again,"  says  the  evangelist,  "  unto 
their  own  home." 

We  will  not  say  that  they  were  speedily  satisfied, 
that  a  little  more  time,  and  a  little  more  faith,  and  a  little 

39 


458  LECTURE  VIII. 

more  patience,  would  have  brought  a  full  reward ;  but 
this  we  may  say,  that  she  who  waited  the  longest 
received  the  richest  recompense.  God  seldom  disap- 
points a  waiting  servant.  David  knew  this  when  he 
said,  "  I  wait  for  the  Lord,  my  soul  doth  wait  for  him ; 
yea,  my  soul  waiteth  for  the  Lord  more  than  they  that 
watch  for  the  morning ;  I  say,  more  than  they  that 
watch  for  the  morning."  And  as  he  elsewhere  adds, 
"None  that  wait  on  thee  shall  be  ashamed."  "But 
Mary,"  says  the  evangehst,  "  stood  without  at  the 
sepulchre,  weeping;  and  as  she  wept,  she  stooped  down, 
and  looked  into  the  sepulchre,  and  seeth  two  angels  in 
white,  sitting,  the  one  at  the  head,  and  the  other  at  the 
feet,  where  the  body  of  Jesus  had  lain.  And  they  say 
unto  her,  Woman,  why  weepest  thou  ?  She  saith  unto 
them.  Because  they  have  taken  away  my  Lord,  and  I 
know  not  where  they  have  laid  him."  What  a  re- 
markable evidence  of  the  intensity  of  Mary's  grief  is 
afforded  by  the  fact,  that  even  a  vision  of  angels  does 
not  interrupt  it.  She  is  so  completely  absorbed  by  this 
one  feeling,  that  there  is  no  surprise,  no  symptom  of 
astonishment ;  she  answers  the  angelic  speaker  as  if  she 
had  conversed  with  angels  all  her  life. 

"  And  when  she  had  thus  said,  she  turned  herself 
back,"  that  is,  from  looking  into  the  sepulchre,  "  and 
saw  Jesus  standing  and  knew  not,"  probably  because 
her  eyes  were  blinded  by  her  tears,  "  that  it  was  Jesus. 
Jesus  saith  unto  her.  Woman,  why  weepest  thou?  Whom 
seekest  thou?  She,  supposing  him  to  be  the  gardener, 
saith  unto  him.  Sir,  if  thou  hast  borne  him  hence,  tell 
me  where  thou  hast  laid  him,  and  I  will  take  him 
away."  Observe !  no  mention  of  the  name  of  Christ ; 
her  own  heart  is  too  full  to  imagine  that  any  reference 


LECTURE  VIII.  459 

more  distinct  than  this  can  be  needed,  "If  thou  hast 
borne  him  hence."  "  Jesus  saith  unto  her,  Mary.  She 
turned  herself,  and  saith  unto  him,  Rabboni ;  which  is 
to  say,  Master."  There  was  something  in  the  accents 
of  that  well-known  voice  when  it  pronounced  her  name, 
which '  left  no  possibility  to  doubt  the  speaker.  How 
touching  and  beautiful  a  comment  upon  our  Lord's  own 
words,  "My  sheep  hear  my  voice;"  they  know  the 
voice  of  their  Shepherd,  when  they  hear  it  in  his  word 
and  in  his  providences,  in  his  blessings  and  in  his  chas- 
tenings,  as  distinctly  and  as  immediately  as  Mary  Mag- 
dalene knew  who  was  speaking  to  her  at  that  moment 
in  the  garden  of  the  sepulchre.  This  is  a  high  mystery, 
but  I  speak  as  concerning  Christ  and  his  Church:  for  is 
it  not  said  that  he  shall  manifest  himself  to  them  as  he 
does  not  unto  the  world ;  and  does  not  experience  fully 
justify  it,  when  they  hear  a  voice  which  the  world  can- 
not hear,  and  see  a  hand  which  the  world  cannot  see. 

Upon  Mary  saying  "  Master,"  she  had  probably 
thrown  herself  at  his  feet,  for  our  Lord  immediately 
adds,  "  Touch  me  not ;  for  I  am  not  yet  ascended  to 
my  Father ;  but  go  to  my  brethren,  and  say  unto  them, 
I  ascend  unto  my  Father  and  your  Father,  and  to  my 
God  and  your  God." 

How  blessed,  how  soul-encouraging  a  message  for 
the  poor,  trembling  disciples.  They  perhaps  would 
have  felt,  the  moment  they  were  satisfied  of  the  resur- 
rection of  Christ,  Now  all  communion  of  feeling  between 
us  will  be  for  ever  at  an  end ;  what  can  he  who  stands 
at  the  right  hand  of  God  feel  in  common  with  us,  poor 
w^orms  of  earth  ?  To  tell  them,  therefore,  merely  that 
he  was  risen,  would  have  brought  comparatively  but 


460  LECTURE  VIIL 

• 

little  comfort  to  their  souls.  How  considerate,  then,  in 
our  risen  Lord,  that  this  should  be  the  message  in  which 
the  great  and  glorious  event  of  the  resurrection  should 
be  announced  to  them.  The  God  to  whom  I  go  is  your 
God,  the  Father  to  whom  I  now  return  is  your  Father, 
your  reconciled  Father  in  me.  What  assurance  could 
the  weakest  disciple,  what  could  the  fallen  and  penitent 
Peter  himself  desire,  that  was  not  conveyed  to  him  in 
these  words  ? 

Derive  much  comfort,  then,  my  Christian  brethren, 
from  this  most  blessed  announcement:  you  worship,  and 
serve,  and  love  a  risen  Saviour.  Death  could  not  hold 
him,  the  grave  could  not  confine  him,  Satan  could  not 
vanquish  him;  over  all  these  he  triumphed,  and  he 
triumphed  gloriously,  going  down  into  their  own  do- 
minions, and  in  the  grave,  the  very  stronghold  of  their 
citadel,  meeting  death  face  to  face,  and  there  for  ever 
vanquishing  him,  and  having  slain  the  tyrant,  breaking 
in  pieces  the  fetters  wherewith  he  had  bound  all  the 
generations  of  men  as  hopeless  captives.  But  in  what 
manner  are  you  individually  interested  in  the  triumphs 
of  the  Saviour?  It  is  not  merely  that  as  Christ  died 
for  your  sins,  so  he  rose  again  for  your  justification ;  it 
is  not  merely  that  as  he  went  down  as  your  surety  into 
the  grave,  after  paying  the  great  debt  to  man,  so  the 
very  fact  that  he  came  up  again,  the  very  freedom  of 
the  surety,  proves  that  all  that  mighty  debt  was  can- 
celled, that  infinite  justice  itself  has  now^  no  demands 
against  his  people.  But  you  must  feel  your  own  indi- 
vidual share  in  these  great  benefits,  and  this  can  only  be 
done  by  an  individual  appropriation  of  those  most  com- 
fortable words,  "  I  go  to  my  Father,  and  your  Father ; 


LECTURE  VIII.  461 

and  to  my  God,  and  your  God."     Have  you  reason 
to  believe  that  these  relationships  hold  good  as  regards 
yourself?     By  nature  you  are  the  children  of  vi^rath, 
even  as  others ;    have  you  by  grace   been   made  the 
children  of  God  ?     Has  God  now  become  your  Father  ? 
As  St.  Peter  asks,  Have  you  '^  been  begotten  again  unto 
a  lively  hope  by  the  resurrection  of  Jesus  Christ  from 
the  dead,  to  an  inheritance  uncorruptible,  and  undefiled, 
and  that  fadeth  not  avi^ay,  reserved  in  heaven  for  you?" 
If  you  have  good  reason  to  believe  that  you  have,  then 
what  peace,   what    joy,   are   yours.      The    humblest, 
feeblest  believer  among  ourselves,  may  ask  in  the  tri- 
umphant language  of  an  apostle,  "O  death,  where  is 
thy  sting,  O  grave,  where  is  thy  victory  V     All  that 
Christ  on  this  day  did,  he  did  for  me;  for  me  he  died, 
for  me  he  descended  to  the  grave,  for  me  he  rose  again. 
Not  one  covenanted    mercy  then  purchased  but  was 
bought  for  me,  not  one  blessing  by  this  act  secured  for 
the  most  beloved  of  his  apostles  which  is  not  secured 
to  me,  although  the  chief  of  sinners,  the  most  worthless 
of  his  people.     Well,  therefore,  may  you  this  day  unite 
in  that  most  affecting  song  of  the  Church  militant,  which 
shall  never  be  equalled  but  by  the  new  song  of  the 
Church  triumphant,  "Christ  our  passover  is  sacrificed 
for  us,  therefore  let  us  keep  the  feast;   Christ  being 
raised  from  the  dead,  dieth  no  more;   death  hath  no 
more  dominion  over  him ;  Christ  is  risen  from  the  dead, 
and  become  the  first-fruits  of  them  that  slept."     There- 
fore may  we,  his  people,  sleep  in  peace,  when  we  com- 
mit our  bodies  to  the  ground,  "  earth  to  earth,  ashes  to 
ashes,  dust  to  dust,"  "  in  sure  and  certain  hope  of  the 
resurrection  to   eternal  life,  through  our  Lord  Jesus 


462  LECTURE  VIII. 

Christ,  who  shall  change  our  vile  body,  that  it  may  be 
made  like  unto  his  glorious  body,  according  to  the 
mighty  working  whereby  he  is  able  to  subdue  all  things 
unto  himself."* 

*  Burial  service. 


THE    END. 


fe) 


3i|77-2X 


I 


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Neutralizing  agent:  Magnesium  Oxide 
Treatment  Date:  July  2005 

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