ElEY ITV OF PRACTICAL EXPOSITION GOSPEL ACCORDING TO ST. MARK, IN THE FORM OF LECTURES, INTENDED TO ASSIST THE PRACTICE OF DOMESTIC INSTRUCTION AND DEVOTION. Br JOHN BIRD SUMNER, D.D., LORD BISHOP OF CHESTER. Iftrttion. (ffirrcatlg enlarged. LONDON: J. JIATCHARD AND SON, 187, PICCADILLY. 1847. LONDON : G. J. PALMER, PRINTER, SAVOY STREET, STRAICD. 576 CONTENTS. LECTURE I. MARK i. 1 3. Ministry of John the Baptist . - , . . Page 1 LECTURE II. i. 4, 5. The baptism of repentance . . ^ . 5 LECTURE III. i. 68. The baptism of the Holy Ghost . . . . ... 9 LECTURE IV. i. 9 11. Baptism of Jesus . . .... .13 LECTURE V. i. 12, 13. The temptation of Jesus . . ^. . .18 LECTURE VI. i. 14, 15. Jesus preaches in Galilee . . . .23 LECTURE VII. i. 16 20. The calling of Simon and Andrew, James and John - 27 LECTURE VIII. i. 21, 22. Jesus teaches in the synagogue . . ^., r 32 b 2 iv CONTENTS. LECTURE IX. i. 2328. An evil spirit cast out . . . . .36 LECTURE X. i. 29 39. Many sick persons healed : Jesus retires to pray . . 40 LECTURE XI. i. 40 45. A leper cleansed . . . . .44 LECTURE XII. ii. 112. The power of Jesus to forgive sins . . .48 LECTURE XIII. ii. 13, 14. The call of Matthew . . ^ . 53 LECTURE XIV. ii. 1517. The feast at Matthew's house .-* . . .57 LECTURE XV. ii. 1822. The disciples excused from fasting . . .61 LECTURE XVI. ii. 23 28. The Sabbath made for man . . . .67 LECTURE XVII. iii. 112. Enmity of the Pharisees . . . . .72 LECTURE XVIII. iii. 1319. Twelve apostles chosen . . . . .77 LECTURE XIX. iii. 20 30. Blasphemy against the Holy Ghost . . .82 LECTURE XX. iii. 31 35. A blessing pronounced on those who do the will of God . 87 LECTURE XXI. iv. 112. Different treatment of the Disciples and the Pharisees . 92 CONTENTS. v LECTURE XXII. iv. 1315. Seed sown by the way side ,:* . * 97 LECTURE XXIII. iv. 16, 17. Seed sown on stony ground . . . .105 LECTURE XXIV. iv. 18, 19. Seed sown among thorns '" V .- . .112 LECTURE XXV. iv. 20. Seed sown on good ground /Z .- . /. . 121 LECTURE XXVI. iv. 2125. The need of zeal and faithfulness . + ?. . 128 LECTURE XXVII. iv. 2629. The kingdom of God compared to the growth of grain . 132 LECTURE XXVIII. iv. 3034. The kingdom of God compared to a grain of mustard seed 138 LECTURE XXIX. iv. 35 41. The storm lulled .r.j vj/ ,. . . . 143 LECTURE XXX. v. 120. Evil spirits cast into a herd of swine . . .147 LECTURE XXXI. v. 2134. The faith of a woman who had long suffered under dis- ease, rewarded by a cure . t ";." ' . 153 LECTURE XXXII. v. 35 43. The daughter of Jairus restored to life ?xi& . 157 LECTURE XXXIII.vi. 16. Unbelief at Nazareth . ... .162 vi CONTENTS. LECTURE XXXIV. vi. 713. The apostles sent forth to preach . . .167 LECTURE XXXV. vi. 1420. Herod and John the Baptist . . . .172 LECTURE XXXVI. vi. 21, 22. Herod consents to put John the Baptist to death . .177 LECTURE XXXVII. vi. 3034. Sheep without a shepherd . . . .183 LECTURE XXXVIII. vi. 3544. Five thousand fed in the wilderness . . .188 LECTURE XXXIX. vi. 45 56. The disciples alarmed and comforted . . .193 LECTURE XL. vii. 1 13. Danger of traditions . , . .198 LECTURE XLI. vii. 1423. The defilement of the heart explained . . . 203 LECTURE XLII. vii. 24 30. The daughter of a Gentile woman cured . . . 208 LECTURE XLIII. vii. 31 37. Cure of a deaf and dumb man . . . .213 LECTURE XLIV. viii. 1 9. Four thousand miraculously fed . . . .218 LECTURE XLV. viii. 10 12. A sign refused to the Pharisees . . . 224 CONTENTS. vii LECTURE XLVI. viii. 1221. The leaven of the Pharisees . . . . 229 LECTURE XLVII. viii. 2226. A blind man receives a cure . . . . 234 LECTURE XLVIII. viii. 2733. Peter rebuked . . . . . .239 LECTURE XLIX. viii. 3437. Necessity of self-denial . . . . . 244 LECTURE L. viii. 38. Confession of Christ required . . . **. 250 LECTURE LI. ix. 1. The coming of the kingdom of God with power . ' 254 LECTURE LII. ix. 2 13. Jesus is transfigured . . - .-. .259 LECTURE LIII. ix. 14 29. A Lunatic restored . . .. . . 264 LECTURE LIV. ix. 30 32. Jesus foretells his death and resurrection ,.. . 269 LECTURE LV. ix. 3337. Humility inculcated . . . .274 LECTURE LVI. ix. 3842. Party spirit rebuked , . ., . i . i 279 LECTURE LVII. ix. 4348. Causes of departing from the faith .. . 284 viii CONTENTS. LECTURE LVIII. ix. 49. Trials to be undergone ..... 288 LECTURE LIX. ix. 50. The Apostles exhorted to brotherly love . . .294 LECTURE LX. x. 1 12. Divorcement forbidden . . . . .299 LECTURE LXI. x. 1316. Little children received and blessed . . . 304 LECTURE LXII. x. 17 22. Danger of the love of this world . ,.,. . . 309 LECTURE LXITI. x. 2327. The danger of wealth . . =:..?., .. . 318 LECTURE LXIV. x. 28-31. The recompence of reward . . '. . .323 LECTURE LXV. x. 3234. Jesus foretells his sufferings and death . . . 327 LECTURE LXVI. x. 3540. Ambition of the sons of Zebedee . v . . 332 LECTURE LXVIT. x. 4145. Lowliness of mind . . . , / . 337 LECTURE LXVIII. x. 4652. Bartimaeus healed of blindness . . . .341 LECTURE LXIX. xi. 111. The entry of Jesus into Jerusalem . . .347 CONTENTS. ix LECTURE LXX. xi. 12 14. Sentence on the barren fig tree . . . .352 LECTURE LXXI. xi. 1519. The profanation of the Temple .... 358 LECTURE LXXII. xi. 2026. The power of faith and prayer . . . .362 LECTURE LXXIII. xi. 2733. Authority of Jesus questioned . . . . 367 LECTURE LXXIV. xii, 112. Parable of the Rebellious Husbandmen . . .371 LECTURE LXXV. xii. 1317. Allegiance due to Caesar and to God . I . 377 LECTURE LXXVI. xii. 1827. The Resurrection of the dead . ;;. : *l . 382 LECTURE LXXVII. xii. 2834. The love of God and man . .".,.. .< r. . 386 LECTURE LXXVIII. xii. 3540. Jesus shows himself to be David's Lord : and rebukes the hypocrisy of the Scribes > r . -.' 392 LECTURE LXXIX. xii. 4144. The poor widow's liberality commended . . r;^i r 397 LECTURE LXXX. xiii. 113. Destruction of the Temple foretold . , :;f .; , . p 401 LECTURE LXXXI. xiii. 1423. Warning of the coming destruction of Jerusalem . .407 x CONTENTS. LECTURE LXXXII. xiii. 24-32. Awful destruction of Jerusalem. Watchfulness enjoined * 412 LECTURE LXXXIII. xiii. 3337. Watchfulness , . . .- . . .417 LECTURE LXXXIV. xiv. 19- Mary anoints the head of Jesus . . . .423 LECTURE LXXXV. xvi. 1025. The Passoyer . . . . . .428 LECTURE LXXXVI. xiv. 2636. The agony at Gethsemane .... 433 LECTURE LXXXVII. xiv. 3739. Temptation, watchfulness, and prayer . . . 438 LECTURE LXXXVIII. xiv. 4052 Jesus apprehended .'.. . . . . 444 LECTURE LXXXIX. xiv. 5365. Jesus is arraigned before the High-Priest. . . 449 LECTURE XC. xiv. 66 72. Peter's denial of Christ . . - . -. V. .454 LECTURE XCI. xv. 115. Condemnation of Jesus '. - . . . ,'i . 460 LECTURE XCII. xv. 1632. The Crucifixion . . . ; : . . 465 LECTURE XCIII. xv. 3339. The death of Jesus *~ / .470 CONTENTS. xi LECTURE XCIV. xv. 4047 The burial of Jesus . . . . .475 LECTURE XCV. xvi. 18. The Resurrection . . . . .480 LECTURE XCVI. xvi. 916. Salvation by faith in Christ . . . .485 LECTURE XCVII. xvi. 17, 18. The promulgation of the Gospel . . . .491 LECTURE XCVIII. xvi. 19, 20. Ascension of Jesus . . . . .496 EXPOSITORY LECTURES. THE GOSPEL ACCORDING TO ST. MARK. LECTURE I. MARK, the writer of this gospel, was not, like John and Matthew, an apostle, or an eye-witness of the ministry of our Lord. Christian authors, who lived near his time, acquaint us that he wrote under the direction of St. Peter: and St. Peter mentions Marcus " his son," 1 one who had acted as a son to- wards him, and towards whom he felt the interest and affection of a father. The name also occurs in the Acts of the Apostles as the surname of John, sister's son to Barnabas, when he accompanied him in his ministry, and who is honourably mentioned by St. Paul as a helper and a " comfort " to him during his imprisonment at Rome. 2 Whether this was the same person as the evangelist is uncertain. Neither need we know more, than that this, like all scripture, " was written by the inspiration of God," and is part of that which he has seen fit to leave for the instruc- tion and edification of his Church. May it prove to us, what He has intended it to be ; and help to make us "wise unto salvation, through faith that is in Christ Jesus !" 1 1 Peter v. 13. a Tim. iv. 11. B MARK I. 13. MINISTRY OF JOHN THE BAPTIST. MARK i. 1 3. 1. The 'beginning of the gospel of Jesus Christ, the Son of God ; 2. As it is written in the prophets, Behold, I send my messenger before thy face, which shall prepare thy way before thee. 3. The voice of one crying in the wilderness, Prepare ye the way of the Lord, make his paths straight. l " Comfort ye, comfort ye my people, saith your God. Speak ye comfortably to Jerusalem, and say unto her, that her warfare is accomplished, that her iniquity is pardoned : for she hath received of the Lord's hand double for all her sins. The voice of him that crieth in the wilderness, Prepare ye the way of the Lord, make straight in the desert a highway for our God." These words had been left written by Isaiah many hundred years before the birth of Jesus. To what did they apply ? They speak of mercy and of par- don ; we might suppose them uttered in the same spirit as St. Paul's words, " God was in Christ, re- conciling the world unto himself, not imputing their trespasses unto them." 2 Accordingly the Jews interpreted this prophecy, as foretelling the advent of one " who should redeem 1 Isa. xl. 13. Mai. iii. 1. 2 Cor. v. 19. MARK I. 13. 3 Israel;" before whom a messenger should come to pre- pare his way. That messenger is described by the pro- phet Malachi as Elijah : 3 because he should resemble Elijah in spirit, and in character, and in the power of the Holy Ghost. So that it was commonly understood by the scribes and teachers of the Jewish law, that the Messiah was not to be expected till Elijah had first come. 4 Jesus explained, that Elijah was come already : that the prophecy was fulfilled in him of whom we here read, John the son of Zacharias, who had about him all the signs of one appointed of God to bear an important part in his counsels towards man. His birth was extraordinary, from the age of his parents, out of due time : he was called a child of promise, as Isaac had been. And as he grew up, his life was no less remarkable than his birth: "his raiment was of camel's hair, and a leathern girdle about his loins ; and his meat was locusts and wild honey :" 5 whilst he so- journed in the desert part of Judea, and proclaimed aloud, " The kingdom of heaven is at hand." " The Lord whom ye seek," whom ye profess to be expect- ing, " shall suddenly come to his temple : behold he shall come, saith the Lord of hosts." 6 " Prepare to meet thy God, O Israel." 7 Thus John fulfilled his commission, and prepared the way of the Lord. The way is prepared for him, the hearts of men are disposed to receive HIM who comes as the Saviour of the world, when they are brought to acknowledge their sinfulness, to own their need of one who may reconcile them to God, and 3 Mai. iv. 5. 4 Matt. xvii. 20. 5 Matt. iii. 4. 6 Mai. iii. 1. 7 Amos iv. 12. B 2 4 MARK I. 13. enable them to serve him. And this was the voice which now sounded in the wilderness, and called upon all men to repent, and consider their ways. Were these, then, heathens amongst whom John went, who now for the first time heard the name of God, or learnt the allegiance due to Him ? On the contrary, he was addressing Jews, whose "advan- tage" had been " great every way :" who were ac- quainted with the will of God revealed in his word, whom God had avouched for his own, made " a holy nation, a peculiar people." But they had lived un- suitably to their privileges ; and now that they were led by a faithful teacher to reflect, they found much to repent of, and confessed their sins. These things are written for our example; and warn us, that what has been may be again : that among those who are made the people of God by baptism, there may be those who act foolishly, though in- structed in the lessons of heavenly wisdom: and when "a cry is made, The bridegroom cometh, go ye out to meet him," are forced to exclaim, " Our lamps are gone out I" 8 Instead of being ready to give account of our lives, we find that we have a new life to begin. It is a warning to all who profess and call them- selves Christians, that they live in an habitual state of self-inquiry. They have the Scriptures of truth ; but so the Jews " had Moses and the prophets." They have the covenant of baptism. And so the Jews had the covenant of circumcision. Therefore let them " examine themselves, whether they be in the faith ; prove their own selves f and see how it 8 See Matt. xxv. 18. MARK I. 4, 5. 5 might be found with them, if another prophet were commissioned as John was commissioned with au- thority to proclaim, " Now is the axe laid unto the root of the trees : therefore every tree that bringeth not forth good fruit, is hewn down, and cast into the fire." ^ LECTURE II. THE BAPTISM OF REPENTANCE. MARK i. 4, 5. 4. John did baptize in the wilderness, and preach the baptism of repentance for the remission of sins. 5. And there went out unto him all the land ofJudea, and they of Jerusalem, and were all baptized of him in the river of Jordan, confessing their sins. The purpose of the Baptist's ministry was to pre- pare the way for Him of whom he was the ordained forerunner. This purpose he fulfilled by preaching the baptism of repentance for the remission of sws: i. e. he awakened men to a sense of their spiritual con- dition; he declared their need of a new life ; of new thoughts, new intentions, new ways ; (for this is re- pentance:) in order that their sins might be pardoned, and they received into the favour of God. 1 Accordingly, as we learn from the fuller account of his preaching given by St. Luke, they who had 9 Matt. iii. 10. 1 fjiravoLa, a change of thoughts or mind. 6 MAKKI.4, 5. trusted in the promises belonging to their nation, were not to depend upon the covenant made with their forefather Abraham, but were to "do the works of Abraham," if they hoped to share in his blessings. 2 The people who had lived in selfish habits, looking to themselves and their own interests alone, were to lay aside their covetousness and assist .the poor and needy. The publicans were to abstain from fraud and extortion, and exact no more than was due. The soldiers were to take no advantage of their power, by acts of violence or plunder. Each man in his station was to lead a new life, following the com- mandments of God, and walking before him in righ- teousness and true holiness. This was repentance. And that its nature and effects might be seen more clearly, those who came to him, confessing their sins, and declaring their pur- pose of such change, he baptized in the river of Jor- dan. His meaning was understood. The Jewish people were accustomed to connect the use of water with the idea of purification. "The Lord had spoken to Moses, saying, 3 thou shalt bring Aaron and his sons unto the door of the tabernacle of the congre- gation, and wash them with water, that he may minister unto me in the priest's office." Again, "the Lord spake unto Moses, saying, Take the Levites from among the children of Israel, and cleanse them. 4 And thus shalt thou do unto them, to cleanse them : sprinkle water of purifying upon them, and let them shave all their flesh, and let them wash their clothes, and so make themselves clean." " Thus shalt thou 2 Luke iii. 714. 3 Ex. xl. 12, 13. 4 Numb. viii. 57, 1113. MAEK I. 4, 5. 7 separate the Levites from among the children of Israel, that they may execute the services of the Lord." Following up the spirit of these rules, they were also accustomed to baptize the heathen who laid aside their idolatry, and conformed to the law of Moses. " Wherever they sojourned, if they found any of that country that chose to adopt their religion, they would not admit him unless he would be first washed or baptized by them. And this was called baptizing them unto Moses." 5 And it was an example of John's baptism of repentance ; of the apostle's bap- tism in the name of Jesus. The same words might be addressed to these proselytes, as were addressed to Paul on his conversion, " Arise, and wash away thy sins, calling upon the name of the Lord." As much as to say, Your sins have defiled you, and ren- dered you unfit to appear in the presence of God : more unfit, than the squalid beggar to seek a place in a royal court. The body, which has been long neglected, must be cleansed from its defilement by the washing of water. And we baptize you with water, as an emblem of that cleansing which is need- ful to the soul. The body leaves its defilement in the water wherein it is plunged. Ye too must leave the sins of which ye repent. And your baptism is a token of this change. This was the intent of BAPTISM. John indeed was not baptizing Gentiles, converted from the habits of idolatry. But the emblem which he prac- tised signified to them in the liveliest manner, that a new era was at hand ; that God was visiting his 5 Wall on Infant Baptism, Introduction. 6 8 MARK I. 4, 5. people, and they must be prepared to meet him 7 And such a spirit accompanied his words, that the hearts of the people were affected, as formerly they had been affected by the prophet whose character the Baptist bore. 8 At the words of Elijah, fire fell from heaven, and consumed the sacrifice, and the multitudes who had been worshippers of Baal cried out with one voice, " The Lord, he is the God, the Lord he is the God." John was acting " in the spirit and power of Elijah." 9 And now, as he baptized in the wilderness, and preached the baptism of repentance for the remission of sins, there went out unto him all the land of Judea, and they of Jerusalem, and were all baptized of him in the river of Jordan, confessing their sins. As if a herald were to pass through a land, where the inhabitants were not acknowledging their sove- reign, perhaps engaged in rebellion against him : and were to exhort them, Return to your allegiance; the king demands it : he proclaims forgiveness of the past : he offers reconciliation, not imputing to of- fenders their trespasses ; " your sins and your ini- quities he will remember no more," as many as " re- pent and believe the gospel." Thus John fulfilled the mission to which he had been ordained, and prepared the hearts of men to receive Him who was to come, who should pay the ransom which they needed, atone for the sins of which they repented, and so complete the covenant of pardon. 7 Luke i. 68. ' 1 Kings xviii. 3739. 9 Lukei. 17. MARK I. 68. 9 Let us consider him as preaching to ourselves, as he preached to his countrymen of that day, saying, " Repent ye ; for the kingdom of heaven is at hand." 8 Are we faithful members of that kingdom, rever- encing and glorifying its King ? 9 Or if another John the Baptist were to be commissioned, calling men to repentance, would he have need to say to us, " Awake thou that sleepest, and arise from the dead, and Christ shall give thee light T LECTURE III. THE BAPTISM OF THE HOLY GHOST. MARK. i. 68. 6. And John was clothed with cameVs hair, and with a girdle of a skin about his loins ; and he did eat locusts and wild honey ; 7. And preached, say in g, There comet h one mightier than I after me, the latchet of whose shoes I am not worthy to stoop down and unloose. 1 There was much to excite John's vanity, when people of all conditions came to his preaching and his baptism; when even the Sadducees and Pharisees 8 Matt iii. 2. 9 Eph. v. 14. 1 Who is higher above me, than a master above the lowest of his servants. 10 MARK I. 68. were moved by his exhortations, and sought a refuge from the " wrath to come." 2 But the same Holy Spirit which separated him from other men, as the especial servant of God, also preserved him from presumption, or spiritual pride. Like the apostle Paul after him, he " preached not himself, but Christ Jesus the Lord." 3 He would receive no honour to whichhewas not entitled. He knewthatlike the moon which fades away before the brightness of the sun in the perfect day, he must " decrease," w r hilst the fame of Jesus " increased." * And therefore, whilst the multitude came to him, and sought his counsel, he still referred them to one, who, though coming after him, should be preferred before him ; one mightier than he, in comparison of whom he was so mean and humble, as to be unworthy to perform for him even a servant's office : one who could not only call men to repent, but bring them to repentance ; enable them to lay aside their corrupt habits, and forsake their evil ways, and to " walk worthy of God, who had called them to his kingdom and glory/' 8. / indeed have baptized you with water ; but he shall baptize you with the Holy Ghost. Water was the emblem of the Holy Ghost ; and baptism with water represented that cleansing and renewing which the soul requires, but which it is not possible for water to effect. John by his preach- ing convinced the people of their sinfulness, showed them their need of change ; and so prepared the way for that mightier one who should complete what the c Matt. iii. 7. 3 2 Cor. iv. 5. 4 John iii. 27 30. MARK I. C 8. 11 forerunner had begun. He should baptize with the Holy Ghost; fulfil the prophecy, which had com- pared the Spirit to the purifying stream : saying, " I will pour my Spirit upon thy seed, and my bless- ing upon thine offspring :" 5 " I will sprinkle clean water upon you, and ye shall be clean ; from all your filthiness, and from all your idols I will cleanse you." " That which is born of the flesh, is flesh :" par- takes of that sinfulness which Adam contracted, and which belongs to all who are born in the likeness of Adam. 6 So that " unless a man be born again," after a new image ; become as different from what he was before, as the body is different when cleansed from former defilement ; he " cannot see the kingdom of God." But water, which cleanses the body, cannot effect the cleansing of the soul. It can only be the sign of what must be done by other means. And therefore John does not conceal that more was wanting; and s&ys, I indeed have baptized you with water ; but he of whom 1 am the messenger and forerunner, shall baptize you with the Holy Ghost, shall " put a new heart and a right spirit within you," that ye may be " followers of God as his dear children." The apostles received the baptism of the Holy Ghost, when they were " endued with power from on high,"'' 7 on the day of Pentecost, and " they began to speak with other tongues, as the Spirit gave them utterance." 8 These gifts, and others like them, 5 Isa. xliv. 3. Ezek. xxxvi. 25. 6 John v. 27. 7 Luke xxiv. 49. 8 Acts ii. 3. 14 MARK I. 68. were needful to the apostles and first preachers of the gospel. This, however, was not that baptism of which John was speaking, which is needed by every man in every age ; and which Peter promised to the first assembly of believers, when he exhorted them to " repent and be baptized in the name of Jesus Christ for the remission of sins, and they should re- ceive the gift of the Holy Ghost." 9 All Christians were not to be " evangelists, or prophets, or pastors, or teachers ;" l but all must become " new creatures ;" all must abandon their wickedness, and leave the sins which had separated them from God ; all must perform those good works, " which God hath before ordained that we should walk in them." All, there- fore, stood in need of that Spirit with which Jesus should baptize them, and which could alone affect the heart, and turn it " from the power of Satan unto God :" could produce that change of which St. Paul speaks, when he reminds the Ephesians of the truth which they had learnt, " the truth as it is in Jesus ;" that they " put off the old man, which is corrupt according to the deceitful lusts ; and that they put on the new man, which after God is created in righteousness and true holiness." 2 This is the true baptism of the Holy Ghost, to which even the extraordinary gifts of the day of Pentecost must yield. For " whether there be pro- phecies, they shall fail ; whether there be tongues, they shall cease ;" * whether there be miracles, they shall be no more needful ; but of the Spirit there 9 Acts ii. 38. ' See Eph. iv. 11. Eph. iv. 2024. 3 See 1 Cor. xiii. 8. MARK I. 9 11. 13 will be perpetual need, and of its fruits there shall be no decay : " love, joy, peace, long-suffering, gen- tleness, goodness, faith, meekness, temperance," these shall never fail, but flourish for ever " in the kingdom of Christ and of God." 4 LECTURE IV. BAPTISM OF JESUS. MARK i. 911. 9. And it came to pass in those days, that Jesus came from Nazareth of Galilee, and was baptized of John in Jordan. Thus he saw it good to " fulfil all righteousness :" to be a complete pattern to his people in every age of all that he designed them to follow. He had no corrupt nature, and needed no cleansing, being " without spot of sin." Nevertheless, since all who are " brought to God " through the redemption wrought by him, are required to seal their faith in him by baptism, and testify their purpose of leading a life according to his will : Jesus has left them his own example, and entered upon his ministerial course by being baptized of John in Jordan. 4 Gal. v. 23. H MARK! 9 11, 10. And straightway coming up out of the water, he saw the heavens opened, and the Spirit like a dove descending upon him. He saw the heavens opened. As if to convey a promise and encouragement to as many as " receive him, and believe in his name." Their baptism is the entrance upon a new life on earth, which leads to eternal life above : opens to the redeemed and sanctified soul that inheritance in the heavens, which otherwise were closed against it for ever. * He saw too the Spirit like a dove descending upon him : and indicating that we may expect a like bless- ing for those who are baptized in his name ; 2 may justly pray, that being " born again of water," they may be also " born again of the Spirit ;" that their carnal nature may be changed, and renewed " after the image of God." 11. And there came a voice from lieaven, saying, Thou art my beloved Son, in whom I am well pleased. It may be said here, as was said on another occa- sion, This voice from heaven came not for Christ's sake, but for our sakes. It was the solemn testi- mony of God to the person and character of Christ. It directed those who heard it to the Saviour whom he had sent, and to the salvation which he had pre- pared for them. It was an assurance, first, that he was well pleased with the work which his beloved Son had undertaken, when he accomplished the pro- phecy, " Lo, I come, to fulfil thy will, O God." 3 Lo, 1 See Chrys. in loco. Ib. ti/a fjiaOrjs, on KCU and believe the gospel. " Hear the word of the Lord, ye children of Israel." 3 So the prophets had exhorted of old time, and reproved the unfaithfulness of the land. There was still room for the same exhortation and reproof. " Hear the word of the Lord, ye children of Israel : for the Lord hath a controversy with the inhabitants of the land, because there is no truth, nor mercy, nor knowledge of God in the land. By swearing, and lying, and killing, and stealing, and committing adultery, they break out, and blood toucheth blood." " And they consider not in their hearts that I remember all their wickedness; now their own doings have beset them about : they are before my face." 4 Therefore repent ye. Say in your hearts, " Come 9 Hos. viii. 2. ' Dan. ix. 24. *Mal. iii. 1, 2. 3 Hos. iv. 1. * Hos. vii. 2. 26 MARK I. 14, 15. and let us return unto the Lord ; for he hath torn, and he will heal us : he hath smitten, and he will bind us up. After two days will he revive us : in the third day he will raise us up, and we shall live in his sight." 5 A nd believe the gospel. They are glad tidings which the world shall hear. The word might justly have gone forth, Prepare, earth, to meet thy God, 6 who cometh against thee with his judgments. Ye have cast him off, and he will cast you off for ever. But this is not the message which he sends. Prepare to meet your God, who cometh to you in love, and mercy, and forgiveness ; who delivers you from the pit of destruction, for he has " found a ransom ;" 7 has provided a way of pardon for the returning sinner. The kingdom of God shall be established in the world, and the pillars on which it stands shall be HOLINESS, and MERCY : Holiness, for sin is punished ; Mercy, for the sinner is forgiven. Believe this gospel. " Sow to yourselves in righteousness, reap in mercy : break up your fallow ground ; for it is time to seek the Lord, till he come and rain righteousness upon you." 8 Jesus went through Galilee, preaching this gospel of the kingdom of God. We are blessed in knowing, that it is "an everlasting gospel," a covenant for ever; and declares the mercy of God towards every one of every age or nation who repents, and believes the gos- pel. " This is the record, that God hath given to us * Hos. vi. 1, 2. 6 See Amos iv. 12. 7 Job xxxiii. 24. 8 Hos. x. 12. MARK I. 1620. 27 eternal life, and this life is in his Son." 9 "Whosoever believeth in him shall not come into condemnation, but is passed from death into life." 1 LECTURE VII. THE CALLING OF SIMON AND ANDREW, JAMES AND JOHN. MARK i. 1620. 16. Now as he walked by the sea of Galilee, he saw Simon and Andrew his brother casting a net into the sea : for they were fishers. 16. And Jesus said unto them, Come ye after me, and I will make you to become fishers of men. This, though a casual expression, taken from the circumstances in which Jesus found Simon and An- drew, yet aptly describes the nature of the employ- ment which he intended for them. When they afterwards went out into the world, and preached what their Master was now preaching, repent and believe the^gospel : " repent, and believe in the Lord Jesus Christ for the remission of sins : " they cast as it were their nets into the sea, that they might take those who " were ordained unto eternal life." He himself describes the gospel, as a " net cast into the sea," for the purpose of gathering those brought 9 1 John v. 11. * Johnv. 24. 28 MAKE I. 1620. within its range. And those now chosen, were chosen as the persons who hereafter should cast this net, and so become fishers of men. Sometimes that hap- pened to them, which happened on this occasion in their proper calling : their own success astonished them. As when the same Simon addressed his coun- trymen on the day of Pentecost, and " they that gladly received his word were baptized; and the same day there were added unto them about three thousand souls." l And sometimes " they toiled all night, and took nothing." As when on the preach- ing of Paul thirty years afterwards, at Jerusalem, the Jews who heard him, " cried out, and cast off their clothes, and threw dust into the air, and lifted up their voices and said, Away with such a fellow from the earth : for it is not fit that he should live." 2 Sometimes many were lost, whilst some few remained; as at Athens, where when Paul was teaching the in- habitants of that city wise as to " the wisdom of this world," but ignorant of heavenly things to know "the only true God and Jesus Christ whom he had sent ;" " some mocked ; others turned away for that time ; while some clave unto him, and be- lieved." Simon and Andrew were not disobedient unto the summons which called them to a new and high vo- cation. 18. And straightway they forsook their nets, and followed him. 19. And when he had gone a little farther thence, he saw James the son of Zebedee, and John his brother, who also were in the ship mending their nets. 1 Acts ii. 41. 2 Ib. xxii. 22. Ib. xvii. 22 24. MARK I. 16 20. 29 20. And straightway he called them : and they left their father Zebedee in the ship with the hired servants, and went after him. They had just witnessed the power of Jesus, in the miraculous draught of fishes, as described by St. Luke, which they had taken at his command : and which so affected them, that Simon Peter fell down at Jesus' knees, and acknowledged the presence in which he stood, " saying, Depart from me, for I am a sinful man, O Lord ;" 4 I am not worthy to appear before thee. Probably, too, they had seen other miracles during the time of his sojourning in Galilee, and had heard the gracious words which proceeded out of his mouth. 5 So now, at his summons, moved by the Spirit which accompanied his words, straight- way they forsook their nets, and followed him. It may be thought, that they had little to forsake, and made slight sacrifice. They left, however, their former occupation, their families, their houses; no less their all, and no less dear to them, than if they had been of higher station. And we can readily perceive why Jesus chose simple men like these, to be first his followers and afterwards his apostles, rather than the learned scribe or the honoured Pha- risee. The gospel was to " stand not in the wisdom of men, but in the power of God." 6 The doctrines of the gospel were not to be supported by argument, but revealed by the Holy Ghost. They who were to cast their nets into the world, and become fishers of men, were not to allure them by the arts of persua- 4 Luke v. 38. 5 John i. 3642. 6 1 Cor. ii. 5. 30 MARK J. 1620. sion, but to declare to them " the things which they had seen and heard." They were not to be as foun- tains from which "the water of life" should proceed, but as it were the vessels through which it was to be conveyed. The purer the vessel, the clearer would the water be. The scribes and Pharisees were strongly imbued with notions of their own; and were far less fit to receive or to convey " the words of eternal life" which were revealed to James and John and Simon. The purpose for which these were chosen, was that they might be " witnesses unto Jesus :" 7 witnesses of the miracles which he had done ; witnesses of the discourses which he had held ; witnesses of his death ; witnesses of his resurrection from the grave. Now what is required of witnesses, is not that they may be found learned or ingenious, but that they may be found faithful and true. And these fishermen of Galilee were as capable of being true and faithful witnesses, as if they had been " brought up at the feet of Gamaliel" in Jerusalem, or sat amongst the phi- losophers at Athens. In every court of justice the inquiry is, not whether a man has been highly edu- cated, or bred in a royal palace ; but whether he has seen and known the things to which he deposes. And therefore it was not needful that " many wise men after the flesh, many mighty, many noble," should be called to become preachers of the gospel. 8 " Un- learned and ignorant men" were better witnesses ; witnesses to such facts as we desire to learn from them ; namely, that Jesus " dwelt among them, full 7 Acts i. 8. 8 1 Cor. i. 26. 5 MARK I. 1620. 31 of grace and truth :" 9 that they " heard the voice from heaven, attesting him to be the Son of God :" l that he " did many signs and wonders in the presence of his disciples," 2 many more than are recorded ; that they saw the proofs of his actual death, when from his side, pierced by the Roman soldier, there flowed out " blood and water :" 3 that they " did eat and drink with him after he rose from the dead ;" 4 and, lastly, that " whilst they beheld he was taken up," and ascended into heaven. 5 These are the things which we need to know, and these are things which the fishermen of Galilee were as capable of reporting as the rulers or elders before whom they were preferred. These are the things which under the guidance of the Spirit, " teaching them all things, and bringing all things to their re- membrance" 6 they declared in words to those of that age, and have left written for our use, "on whom the ends of the world are come :" have left written, that " we might believe that Jesus is the Christ, the Son of God ; and that believing, we might have life through his name." 7 John i. 14. l Matt. xvii. 5. 2 John xx. 30. 3 Ib. xix. 34, 35. 4 Acts x. 41. 5 Luke xxiv. 51. 6 Johnxiv. 26. 7 Ib. xx. 31. 32 MARK I. LECTURE VIII. JESUS TEACHES IN THE SYNAGOGUE. MARK i. 21, 22. 21. And they went into Capernaum; and straightway on the sabbath day he entered into the synagogue, and taught. This was according to custom. In the religious assemblies, after the reading of the law, those were allowed to speak who could speak with edification. So we find in the Acts, that when Paul and his com- pany came to Antioch, " the rulers of the synagogue sent unto them, saying, Ye men and brethren, if ye have any word of exhortation for the people, say on." l And afterwards, at Corinth, " he reasoned in the syna- gogue every sabbath, and persuaded the Jews and the Greeks." 2 After this custom Jesus now entered into the syna- gogue and taught. The matter of his teaching we may collect from what we read elsewhere. On a like occasion at Nazareth he called attention to the prophecies which related to himself, and showed how they were on that day "fulfilled in their ears." 3 "The Spirit of the Lord is upon me, because he hath anointed me to preach the gospel to the poor : he 1 Acts xiii. 14. 2 Ib. xviii 4. 3 Lukeiv. 18. MARK I. 21, 22. 33 hath sent me to heal the broken-hearted, to preach deliverance to the captives, and recovering of sight to the blind, to set at liberty them that are bruised, to preach the acceptable year of the Lord." At other times, we may suppose, he would show them the real meaning of their law, which their usual teachers had confused, and "made of none effect, teaching for doc- trines the commandments of men." 4 He was " not come to destroy the law and the prophets :" 5 he was come to accomplish the prophecies, and to enforce the law : to show that the service of God does not consist in forms and ordinances, which are of no avail unless they proceed out of the devotion of the heart. He also "brought life and immortality to light:" and showed them more plainly than it had ever been shown before, how God had " appointed a day, in which he would judge the world in righteousness:" 6 that " all that are in the graves shall hear the voice of the Son of God, and shall come forth, to receive according to the things done in the body, whether it be good or bad." 7 Therefore let all " repent, and believe the gospel." 22. And they were astonished at his doctrine : for he taught them as one having authority, and not as the scribes. They were astonished, and said, " Whence hath this man this wisdom ?" 8 This agrees with the record of St. John, "We saw his glory, as he dwelt among us, full of grace and truth." 9 And so the officers who 4 Matt. xv. 9- 5 Ib. v. 17. 6 Acts xvii. 31. 7 John v. 28. 2 Cor. v. 10. 8 Matt. xiii. 54. 9 John i. 12. 34 MARK I. 21, 22. were afterwards sent to apprehend him, returned without executing their errand, and excused them- selves to the chief priests and rulers on account of the awe with which his words had struck them. " Why have ye not brought him ? The officers an- swered, Never man spake like this man." 1 He taught them as one that had authority, and not as the scribes. We may easily believe that the scribes had confined their teaching to the minute subjects arising out of the law, and 'such matters as St. Paul proscribes, "fables and endless genealogies, which minister questions, rather than godly edifying." 9 Therefore when Jesus exposed the errors which had marred the intention of the law, when he appealed to the conscience, and awakened the heart to a sense of responsibility, he taught with authority : with the au- thority of one who spoke that which he knew, and testified that which he had seen,* and fulfilled the prediction which had said, " There shall come forth a rod out of the stem of Jesse, and a Branch shall grow out of his roots ; and the Spirit of the Lord shall rest upon him, the spirit of wisdom and under- standing, the spirit of counsel and might, the spirit of knowledge and of the fear of the Lord. With righteousness shall he judge the poor, and reprove with equity for the meek of the earth : and he shall smite the earth with the rod of his mouth, and with the breath of his lips shall he slay the wicked." 4 The people might naturally be astonished, when they heard one of whom the greater part of the assembly knew nothing, others only knew that he was of Nazareth, 1 John vii. 46, 47. * 1 Tim. i. 4. 3 Johniii. 11. 4 Isa. xi. 14. MAKK I 1, 2*. 35 a carpenter's reputed son, stand forth with unex- ampled confidence, and a dignity which they had never witnessed ; when they heard him expound the meaning of prophecies, which "holy men of old" had uttered, but had left sealed : when they heard him expose the false interpretations with which the scribes had overlaid the law, reject the spurious ad- ditions with which the Pharisees had perverted it : when they heard him ask as one ivho had authority, u What shall it profit a man, if he should gain the whole world and lose his own soul ?" 5 when they heard him exhort with the earnestness of conviction, "Lay not up for yourselves treasures upon the earth, where moth and rust doth corrupt, and where thieves break through and steal : but lay up for yourselves treasures in heaven, where neither moth nor rust doth corrupt, and where thieves do not break through nor steal." 6 They might well marvel, and ask, as afterwards at Nazareth, " Whence hath this man these things?" 7 From whence, if not from God ? Why then did they not believe in him ? But we do not learn that they were convinced or converted, by what they could not fail to wonder at and admire. That took place which the Lord com- plained of in the case of his prophet Ezekiel ; " Lo, thou art unto them as a very lovely song of one that hath a pleasant voice, and can play well on an instru- ment : for they hear thy words, but they do them not " 8 A veil was upon their hearts, untaken away, 5 Matt. xvi. 26. " Ib. vi. 19. 7 See ch. vi. 1 3. 8 Ex. xxxiii. 32. D 2 36 MARK I. 2328. and they could not perceive that there was a prophet, and more than a prophet, amongst them. LECTURE IX. AN EVIL SPIRIT CAST OUT. MARK i. 2328. 23. And there was in their synagogue a man with an un- clean spirit ; and he cried out, 24. 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. Scripture tells us thus much of the world of spirits : that there are angels interested in the sal- vation of man, and others in his ruin. Some rejoice in the repentance of a sinner : and " desire to look into the things" concerning his redemption. These, on the other hand, are grieved at the appearance of our Lord. They express a consciousness of his power, and of the design for which he came into the world. The unclean spirit cried out, saying, Let us alone, what have we to do with thee, thou Jesus of Na- zareth ! Art thou come to destroy us f I know thee who thou art, the Holy One of God. Between Jesus, and the unclean spirit who pos- sessed this man, there could be no connexion. " For what fellowship hath light with darkness, or Christ 5 MARK I. 2328. 37 with Belial ?" But it is mournful to reflect upon the close resemblance which the language of the evil spirit bears to the language of the Jewish people. The Lord complains concerning them, " Ye will not come unto me, that ye might have life !" ' " Your deeds are evil: and therefore ye love darkness rather than light," 2 and say, Let us alone, what have we to do with thee, thou Jesus of Nazareth f And indeed the case is very similar with wicked men in every age. They desire to be let alone. The prophet Elijah was sent of God to reveal his will to Ahab king of Israel. And Ahab, when he came into his presence, ad- dressed him in words like those of the unclean spirit here ; and said to Elijah, " Hast thou found me, mine enemy ?" 3 So likewise a later king, like- minded with Ahab his predecessor, received from Jeremiah the volume of a book in which the will of God was written ; written for a purpose of mercy like that on which Jesus had come. 4 For the Lord had said concerning it, "It may be that the house of Judah will hear all the evil which I purpose to do unto them ; that they may return every man from his evil way ; that 1 may forgive their iniquity and their sin." This writing Jehudi read in the hearing of the king. " And it came to pass, that when Jehudi had read three or four leaves, he cut it with a pen- knife, and cast it on the fire that was in the hearth, until all the roll was consumed in the fire." It is the natural course ; " every one that doeth evil hateth the light, neither cometh to the light, lest his deeds should be reproved." 5 1 John v. 40. a Ib. iii. 19. 3 1 Kings xxi. 21. 4 Jer. xxxvi. 123. 3 John iii. 20. 38 MARK I. 2328. The Lord took this first occasion of showing the power with which he was endued. " For this purpose was the Son of God manifested, that he might destroy the works of the devil." 6 25. And Jesus rebuked him, saying. Hold thy peace, and come out of him. 26. And when the unclean spirit had torn him, and cried with a loud voice, he came out of him. 27. And they were all amazed, insomuch that they ques- tioned among themselves, saying, What thing is this? what new doctrine is this ? for with authority commandeth he even the unclean spirits, and they do obey him. 28. And immediately his fame spread abroad through all the region round about Galilee. This then must be our comfort, when we reflect upon a subject so awful and mysterious as the power of evil spirits in the world. There is the power of Satan : there is the power of those who belong to his company, and are engaged in contriving the ruin of man's soul : as described in the parable where Satan, as " the strong man armed," returns to the heart which he had left, and finding it unguarded, and an entrance open to him, "takes with him seven other spirits more wicked than himself" and obtains secure possession. " 7 This is an awful revelation of power and malice, and ought to maintain us in a constant state of watchfulness and prayer. For the same Scripture which reveals to us the extent of Satan's power, reveals to us also Him to whom it yields : who came to break and subdue it, and before whom " Satan falls from heaven." 8 So the unclean 6 1 John iii. 8. 7 Matt. xii. 43 45. Luke x. 18. MARK I. 2328. 39 spirit confesses ; and says, Art thou come to de- stroy us? As the people around him saw, and bare witness : With authority commandeth he even the un- clean spirits, and they obey him. So that our danger, and our security, are alike revealed. There is our adversary, Satan, the author of sin: so there is a guardian, who came to " save his people from their sins." There is one who, " like a roaring lion, goeth about seeking whom he may devour:" but there is also " a good shepherd," who laid down his life for his flock, and opens to them the door of a fold which Satan is unable to break through. Our safety is to commit ourselves to Him, and never quit his care. The unclean spirits say, Art thou come to destroy us? I know thee who thou art, the Holy one of God. Let us also say, / know thee who thou art ! Thou art come to save us ; thou art come to be " a propitia- tion for our sins ;" thou art come " to bless us, in turning away every one from his iniquity :" thou art come to make us "a peculiar people, zealous of good works," and to "cleanse us from all unrighteous- ness." "Thou art my portion, O Lord : let, I pray thee, thy loving kindness be my comfort: let thy ten- der mercies come unto me, that I may live : for thy law is my delight. Let my heart be sound in thy statutes, that I be not ashamed." 9 9 Ps. cxix. 57, 76, 80. 40 MARK I. 2939. LECTURE X. MANY SICK PERSONS HEALED : JESUS RETIRES TO PRAY. MARK i. 2939. 29. And forthwith, when they were come out of the syna- gogue, they entered into the house of Simon and Andrew, with James and John. 30. But Simons wife's mother lay sick of a fever, and anon they tell him of her. 31 . And he came and took her by the hand, and lifted her up ; and immediately the fever left her, and she ministered unto them. Gladly would this woman minister to him, who had restored her health, and to those who had told him of her. So it will be the desire and purpose of all who enjoy spiritual life through the gospel, to serve the author and giver of that inestimable bless- ing. They may still do so. They serve him, when they obey him. They serve him most acceptably, when they minister to the comforts of those who are dear to him. And those are dear to him, who follow his precepts. For whosoever " shall do the will of God, the same is his brother, and sister, and mother." 32. And at even, when the sun did set, they brought unto him all that were diseased, and them that were possessed with devils. MARK I. 29 39. 41 33. And all the city was gathered together at the door. 34. And he healed many that were sick of divers diseases, and cast out many devils; and suffered not the devils to speak, because they knew him. The Lord said concerning himself, " The works that I do in my Father's name, they bear witness of me." " If I do not the works of my Father, believe me not. But if I do, though ye believe not me, be- lieve the works : that ye may know and believe that the Father is in me, and I in him." * It was thus, by the works that he did, and by the words which he spake, that he chose to be proclaim- ed : and not by the evil spirits, whose power he was come to take away. 35. And in the morning, rising up a great while before day, he went out, and departed into a solitary place, and there prayed. He must " work the works of Him that sent him, whilst it was day." He must be " about his Father's business." 2 And therefore he received all them that were diseased, and healed many, and cast out many devils. Still he must find opportunity to hold inter- course with his Father. He had taken on himself the nature of man : and the life of man, the spiri- tual life, is supported by such heavenly intercourse. Whatever else was to be done, prayer must not be left undone. Therefore rising up a great while be- fore day, he went out, and departed into a solitary place, and there prayed. It was not the ordinary prayer of men ; prayer of contrition and repentance; prayer for pardon of transgressions and omissions of duty ; for "he did no sin, neither was guile found in 1 John x. 2537. 2 Ib. ix. 4. Luke ii. 49. 42 MARK I. 2939. his mouth." Neither was it prayer for the inward renewal of the Spirit, for he needed no renewal, who was " without spot of sin," "holy, harmless, un- defiled." But we may believe it was prayer that his labour should not be vain ; that the hearts to which he addressed his warning words, might be open to receive them : that they whom he was desirous to gather into his bosom might consent to take refuge there ; that he might " see of the travail of his soul, and he satisfied." 3 It was prayer that the great work which he had undertaken for the redemption of mankind, might redound to the Father's glory : that the Father might be glorified in the Son : that the world might know the only true God, through Jesus Christ whom he had sent. 4 It was prayer for those whom he had chosen, that they might be " sanctified through the truth," and " kept from the evil " which is in the world. 5 It was prayer not for those alone, but for all that should hereafter believe in him through their word, whether spoken in their ministry, or left written for our instruction through every age : that zeal for his name and love of the brethren might prevail amongst them, and the glory of God might be extended by the proofs of his power and his mercy openly manifested to the world. In this, as in all things, he has " left us an exam- ple ;" an example that we be " not slothful in busi- ness, but fervent in spirit, serving the Lord:" an example, that business, needful business, that duty, even sacred duty, must be sanctified ; carried on as 3 Isa. liii. 11. 4 John xiii. 31. 5 Ib. xvii. 17, &c. MARK I. 2989. 43 by those whose " conversation is in heaven," and whom nothing must hinder from communion with their Father which is in heaven. For Jesus, rising up a great while before day, went out, and departed into a solitary place, and there prayed. 36. And Simon and they that were with him followed after him. 37. And when they had found him, they said unto him, All men seek for thee. 38. And he said unto them. Let us go into the next towns, that I may preach there also : for therefore came I forth. 39. And he preached in their synagogues throughout all Galilee, and cast out devils. Therefore came he forth, that he might preach the gospel : and whether in more populous towns, or in the secluded villages, might spread abroad the wel- come tidings that " God had remembered his mercy and truth toward his people Israel." He healed many that were sick of divers diseases, that he might at once show the power in which he came, and also signify that he came in mercy. But the great pur- pose of his coming was not to heal the sick and diseased in body ; though it was to receive the bene- fit of those cures that then all men sought for him. These diseases were signs of sin, for they had their beginning through sin : and the healing them was an emblem of that far greater deliverance which he was prepared to effect for all who should apply to him as the true physician, not of the body but the soul. For therefore came he forth, and therefore he preached in their synagogues throughout all Galilee, and cast out devils. 44 MARK I. 4045. LECTURE XL A LEPER CLEANSED. MARK i. 40 45. 40. And there came a leper to him, beseeching him, and kneeling down to him, and saying unto him, If thou wilt, thou canst make me clean. 41. And Jesus, moved with compassion, put forth his hand, and touched him, and saith unto him, I will ; le thou clean. 42. And as soon as he had spoken, immediately the le- prosy departed from him, and he was cleansed. There is sufficient resemblance between bodily and spiritual diseases, to render one an example of the other. It is a reason, perhaps, why many of the miracles which Jesus wrought are described with much minuteness and particularity of circumstances, that we may be led to pay attention to this resem- blance. The leper, here spoken of, had heard or wit- nessed many wonderful and merciful cures. His own case weighed upon his mind. And irremediable as it was by the hand of man, it might be relieved by the power of Christ. So he came with much earnestness and humility and faith, beseeching him, and kneeling down to him, and saying to him, If thou wilt, thou canst make me clean. MAKE I. 4045. 45 Thus far his case is similar to that of many a suppliant of Christ's mercy, who feels the misery of sinful habits or sinful inclinations, and equally feels the impossibility of subduing them by any power of his own. It is true, there is this great difference : the leper could not be unconscious of his state, or of its wretchedness ; while many are unconscious of theirs, who labour under the disease of sin. But suppose the case of one who is not unconscious : of one who falls under the apostle's description, " I find a law, that when I would do good, evil is pre- sent with me. For I delight in the law of God after the inward man : but I see another law in my members, warring against the law of my mind, and bringing me into captivity to the law of sin that is in my members. wretched man that I am, who shall deliver me from the body of this death ?" l This person, like the leper, may be led to apply to Christ Jesus in the prayer of faith, with a confi- dence like his, founded on the promises of Scrip- ture, If thou wilt, thou canst make me clean. The prayer of the leper was immediately and evi- dently answered : Jesus, moved with compassion, put forth his hand, and touched him, and saith unto him, I will ; be thou clean. The diseases of the soul seldom receive such im- mediate cure. We cannot doubt, whether He be- holds with compassion the spiritual trials of his disciples, he who was moved with compassion by a bodily disorder, which could not last long, and could not affect the sufferer's eternal state. Yet it often happens that their leprosy does not immediately de- 1 Rom. vii. 21, &c. 46 MARK 'I. 4045. part from them. Commonly, faith and patience are proved by the protracted existence of evil desires and passions. They remain, like the enemies of the Is- raelites, as " thorns in the side " of the Christian : partly because corruption is so deeply seated in him, and partly that he may know his own weakness, and be brought to more entire dependence upon his Sa- viour. St. Paul himself experienced this. The " thorn in his flesh," whatever may have been the nature of that infirmity, was not immediately re- moved. The Lord did not say, even in the case of the chief apostle, I will ; be thou free from trial ; but he said, " My grace is sufficient for thee ; my strength is made perfect in weakness." 2 And the same grace will be found sufficient for all who seek it without reserve, and rely on it without wavering. He willeth the salvation of every man, much more of those who are labouring " to work out their own salvation," 3 against the lusts of the flesh, and the enmity of Satan. Surely he who spared not his own self, will, with himself, freely give us all things, " All things that pertain to life and godliness." Such considerations as these may justly confirm our faith and animate our prayers, and keep us stedfast unto the end, " striving against sin." 43. And he straightly charged him, and forthwith sent him away ; 44. And saith unto him., See thou say nothing to any man: but go thy way, show thyself to the priest, and offer for thy cleansing those things which Moses commanded, for a testimony unto them. * 2 Cor. xii. 7. s Phil. ii. 12. MAKE I. 4045. 47 That a crowd might not be inconveniently col- lected, our Lord saw fit to prohibit this man from publishing his cure. He was to show himself to the priest, whose office it was by the law to pror nounce a leper clean ; to take off, as it were, the law of separation under which, as leprous, he remained. * This was to be a testimony unto them, that a great prophet had come into the world ; " yea, and more than a prophet," as they might perceive if their hearts were not hardened. 45. But he went out, and began to publish it much, and to blaze abroad the matter, insomuch that Jesus could no more openly enter into the city, but was without in desert places : and they came to him from every quarter. The man was too full of joy and gratitude to con- ceal the benefit which he had received. He so blazed it abroad, that Jesus was forced to quit the city, and seek less frequented places. A similar zeal and gratitude will be felt by every sincere disciple of Christ Jesus. It will manifest itself in various ways ; certainly not in making boast of spiritual blessings ; for " let him who thinketh he standeth, take heed lest he fall." But there will exist an earnest desire and endeavour that others should apply to the same fountain of spiritual health, of which they themselves have drunk and been refreshed. Christians " are a chosen generation, a royal priesthood, an holy nation, a peculiar people ;" 5 for this very purpose, that being an example to all "in word, in conversation, in charity, in spirit, in faith, in purity," 6 they should walk " worthy of their 4 See " the law of leprosy," Levit. xiv. 722. * Pet. ii. 9. 6 1 Tim. iv. 12. 6 48 MARK II. 112. vocation, and show forth the praises of Him who hath called them out of darkness into his marvellous light :" " so that men may see their good works, and glorify their Father which is in heaven/' LECTURE XII. THE POWER OF JESUS TO FORGIVE SINS. MARK ii. 112. 1 . And again he entered into Capernaum after some days : and it was noised that he was in the house. 2. And straightway many were gathered together, inso- much that there was no room to receive them, no, not so much as about the door ; and he preached the word unto them. 3. And they came unto him, bringing one sick of the palsy, which was borne of four. 4. And when they could not come nigh unto him for the press, they uncovered the roof where he was : and when they had broken it up, they let down the bed wherein the sick of the palsy lay. 5. When Jesus saw their faith, he said unto the sick of the palsy, Son, thy sins be forgiven thee. The lowness of the houses in Judea, and their flat roofs, (often alluded to in Scripture,) made it possible to admit the paralytic man in the way de- scribed. Still there was difficulty, trouble, and ex- pense. So that it is said, Jesus saw their faith. MARK II. 112. 49 Before they took such pains, they must have been very confident that it was worth while ; and that he, whose aid they sought so anxiously, could make them a return worthy of their perseverance. To believe this, and to act upon it in surrendering the heart to this same Saviour, is the faith required of a Christian. When a person, being come to years of understand- ing, perceives the nature and the force of that cove- nant to which he was pledged in baptism, and on the fulfilling of which his salvation depends, he soon finds what the friends of this paralytic man found, that difficulties oppose him, when he desires to com- mit himself to Jesus Christ. He may possibly be hindered by a crowd of friends, who are following another course and would persuade him to do the same. He may be hindered by a crowd of evil pas- sions, pressing for indulgence and struggling hard to get possession of his heart. And this is the trial of his faith : as it was the trial of faith in this man's friends, the four persons who bore the litter on which he was carried, that when there was no entrance by the door, and for the press they could not come nigh to Jesus, they uncovered the roof, and so forced a way into the presence of the Saviour. Jesus saw their faith, and rewarded it. And doubtless it is pleasing to him, when they who seek salvation through his name, are not deterred by hindrances, and do not scruple to make sacrifices. That takes place which is intimated in the saying of our Lord, " The kingdom of heaven suffereth violence, and the violent take it by force." * He sees the faith of ' Matt. xi. 12. E 50 MARK II. 112. those who resolve to follow him, notwithstanding inconvenience, scorn, or worldly loss : and the reward is like that bestowed upon the sick of the palsy ; Son, tliy sins be forgiven thee. We have no reason to suppose that this man's in- firmity was the consequence of some particular sin, any more than the Jews had to think that those Galileans upon whom the tower of Siloam fell, were sinners above the rest of the Galileans. 2 It was not that " this man had sinned or his parents," 3 be- yond the sinfulness of other men : but that the glory of God might be manifested, in providing for the remission of sins. The Lord used this expression, Thy sins be forgiven thee, declared in these terms his readiness to heal the sick man, that he might draw attention to the origin of all evil ; might remind them that " by sin came death," and all the diseases which lead to death. 4 And still further, that he might awaken the minds of those who heard him, and direct them towards himself, and the purpose of his coming into the world. His words produced the effect which might have been expected. 6. But there were certain of the scribes sitting there, and reasoning in their hearts, 7. Why doth this man thus speak blasphemies ? who can forgive sins but God only ? 8. And immediately when Jesus perceived in his spirit that they so reasoned within themselves, he said unto them, Why reason ye these things in your hearts ? 9. Whether is it easier to say to the sick of the palsy, Thy * Luke xiii. 4. See John ix. 3. 4 Rom. T. 12. MARK II. 112. 51 sins be forgiven thee ; or to say, Arise, and take up thy bed and walk ? 10. But that ye may know, that the Son of man hath power on earth to forgive sins, (he saith to the sick of the palsy,) 11. I say unto thee s Arise, and take up thy bed, and go thy way into thine house. 12. And immediately he arose, took up the bed, and went forth before them all ; insomuch that they were all amazed, and glorified God, saying, We never saw it on this fashion. The scribes, therefore, and other bystanders, are not censured for inquiring, Who can forgive sins but God only f It would have been well, if men had never claimed this power to themselves, or if others had not credulously conceded it to them. But the design of Jesus was to awaken their attention to the fact, that the Son of man hath power on earth to for- give sins. If he could say to the paralytic man, Arise and walk, there was proof that Uod was with him ; and therefore God was equally with him when he said, Thy sins be forgiven thee. So ought they to have rea- soned among themselves, and to have come to him, not only for the relief of their bodily infirmities, but for eternal life. It does not appear that they did so. They were all amazed, and glorified God, saying. We never saw it on this fashion. This was a natural im- pulse, the effect of the miracle which they had seen, and cost them little. To admire the power of God, and even to acknowledge his goodness, is a very different thing from repentance or obedience. The impression on their minds ought to have carried them farther, and led them to reflect, We too are sinners, and have need to be forgiven. Cannot this man, who has relieved our neighbour from disease of E 2 52 MARK IT. 112. body, deliver us also from those worse evils which afflict the soul ? Surely this is he of whom " Moses in the law and the prophets did write ;" he " who should come " " to give knowledge of salvation unto his people by the remission of their sins, to give light to them that sit in darkness and the shadow of death, to guide our feet into the way of peace." 5 They should have said with the apostles afterwards, " Lord, thou hast the words of eternal life : And we know and are sure that thou art Christ, the Son of the living God." 6 " Teach us the way of thy statutes, arid we shall keep it unto the end." " We will run the way of thy commandments, when thou shalt en- large our hearts." This ought to have been the effect of what they saw and heard. It was the effect produced upon those who had no prejudice or inter- ests to blind them. The Samaritan woman to whom our Lord discovered himself at the well of Sychar, hastened into the city, and said to the men, " Come see a man which told me all things which ever I did : Is not this the Christ ?" 7 " So when the Sama- ritans were come to him, they besought him that he would tarry with them; and he abode there two days. And many more believed because of his own word ; and said unto the woman, Now we believe, not because of thy saying ; for we have heard him ourselves, and know that this is indeed the Christ, the Saviour of the world." No such effect was produced upon the Scribes and Pharisees. And this their blindness and inattention was their condemnation. " This is the condemnation, 4 Luke i. 7779. c John vi. 69 ; Ps. xxxiii. 17. 7 John iv. 742. MARK II. 13, 14. 53 that light is come into the world, and men loved darkness rather than light, because their deeds were evil.' 1 " ye hypocrites, ye can discern the face of the sky : but can ye not discern the signs of the times ?" 9 LECTURE XIII. THE CALL OF MATTHEW. MARK ii. 13, 14. 13. And he went forth again by the sea-side ; and all the multitude resorted unto him> and he taught them. 14. And as he passed by, he saw Levi the son of Alphcus sitting at the receipt of custom, and said unto him, Follow me. And he arose and followed him. This was in the neighbourhood of Capernaum. A valuable balm was produced in that district, and ex- ported by way of the sea or lake of Gennesaret, on the borders of which the city stood. On this ac?ysto?worduty was paid, of which Levi the son of Alpheus, more com- monly known by his Greek name, Matthew, was the publican or collector. He was engaged in this occupa- tion, sitting at the receipt of custom, when Jesus passed by, and summoned him to the nobler office in which he might serve God rather than mammon. Jesus said unto him, Follow me. " And he left all,'' gave 8 John iii. 19. Matt. xvi. ,S. 54 MARK II. 13, 14. up a profitable vocation, " rose up, and followed him." 1 He had probably witnessed the miracles which Jesus had wrought in that place and neigh- bourhood ; had become satisfied that he " was that prophet which should come into the world." Still his case was not the same as that of Simon Peter and his partners in occupation, the sons of Zebedee. * "When they brought their ships to land, and forsook all, and followed" Jesus, they acted under astonishment at the sudden proof of his divinity which they had seen, when at " his word they let down the net, and in- closed a great multitude of fishes," which so " filled both their*ships that they began to sink." It was a more secret and inward impulse which caused Mat- thew to abandon the business of his former life, and devote himself to the fellowship of " the prophet of Nazareth." But in either case it was equally the call of the Spirit of God ; equally his work that they arose and followed Jesus, in obedience to the hea- venly invitation. At all times the ways are various in which the hearts of men are turned towards " the kingdom of God and his righteousness." Sometimes the case is like that of Peter and his brethren. These saw that done before their eyes, which they could ascribe to nothing but the immediate exercise of divine power. So it may happen in ordinary life. Men are struck by a sudden instance of the vanity of earthly things, and of the grandeur of heavenly pro- mises. Or they see patience under sufferings, conso- 1 So St. Luke relates it, v. 27. * Luke v. 211, audch. i. 1620. MARK II. 13, 14. 55 lation in afflictions, triumph in the hour of nature's decay, which brings forcibly before their minds the truth, This is the work of God. They arise from their slumber or their sin, leave their vanities and their worldly affections ; leave things which before were all in all to them ; and from henceforth " count all things but loss," if only they may " attain that world, and the resurrection of the dead." Others are more calmly and insensibly led into the way of life. Perhaps if Matthew had been asked what in- duced him to rise up from his seat of business, and follow Jesus, he could have told no more than that an impulse within him " led him by a way he knew not," and made him a disciple of the Lord. And so it is with many. The Spirit of God works insensibly with their spirit, the reward, perhaps, of the faith in which they were dedicated to God in baptism, the reward of the religious culture of their early years, the reward of their own obedience when come to age : and they grow up and live under the convic- tion of that blessed truth, that " God hath given unto us eternal life, and this life is in his Son ;" 3 " who died for all,'' that they which live through him, may live to his glory, and show forth his praise, walking before him in righteousness and holiness. Thus, like Matthew, they follow him. Not indeed, as was Matthew's duty, leaving their worldly occupa- tions, but carrying them on in the faith and fear of God : " whatever their hand findeth to do, doing it with all their might," doing it " heartily, as unto their heavenly Lord, and not unto men :" as the servants of Him who hath called them out of the 3 1 Johnv. 11. 50 MARK II. 18, U. darkness in which they would otherwise have been involved, " into the marvellous light" of the gospel. We see, therefore how the words spoken to Matthew, Follow me, are in truth addressed to all whom the word of the gospel reaches. On one side, this world says, Follow me : there are none to whom this world does not offer some temptation, some allurement of profit or pleasure which is inconsistent with the faith of Christ. On the other side, Jesus invites us in the gospel to follow him : to " set our affections on things above, not on things of the earth :" to " lay up treasures in heaven :" to " mortify our members which are upon the earth," and to cul- tivate " the fruits of the Spirit,'' temperance, holi- ness, humility. Are we conscious of such a call ? Our spirits ought to bear witness within us that we have been sensible of it, and have obeyed it. Our lives ought to exhibit a daily proof that we have as stedfastly resolved and as decisively begun to re- nounce whatever might separate us from God our Saviour, as Levi the son of Alpheus, when at his summons he rose up from the receipt of custom, and " left all, and followed him." MARK II. 1517. 57 LECTURE XIV. THE FEAST AT MATTHEW'S HOUSE. MARK ii. 15 17. 15. And it came to pass, that as Jesus sat at meat in his (i.e. Matthew's) house, many publicans and sinners sat also together ivith Jesus and his disciples : for there were many, and they followed htm. 16. And ivhen the scribes and Pharisees saw him eat with publicans and sinners, they said unto his disciples, How is it that he eateth and drinketh with publicans and sinners ? The same feeling which led Matthew to arise and follow Jesus as soon as he had received the summons, led him also to entertain him with honour. As St. Luke describes it, " Levi made him a great feast at his own house," * at which his acquaintances and those of the same vocation were assembled : for they were many, and they followed him. This furnished cause of reproach to the scribes and Pharisees of Capernaum. It might possibly be with real surprise that they said unto his disciples, Why eateth your master with publicans and sin- ners f How comes it to pass that the preacher of righteousness should be found in company with ungodly men ? This will happen to no good man from choice or without a reason. And St. Paul i Luke v. 29. 58 MARK II. 15 17. severely reproves the Corinthians for not being suffi- ciently careful in this matter ; 2 he considers it a proof of falling off in grace that they kept company with persons who lived unworthily of their profession, and did not deserve to be treated as brethren who were one with them in the Lord. Unless therefore we knew concerning the scribes and Pharisees that they were a class which " thought themselves righteous, and despised others," we might be willing to believe them sincere in expressing their surprise that Jesus was present at an entertainment in the house of the publican Levi, and that there sat at meat with him many who paid no attention to religion. More probably, however, they seized the opportu- nity of casting reproach upon his character and doctrine. It gave occasion for the cry, " Behold a gluttonous man, and a wine-bibber, a friend of pub- licans and sinners." 3 Their remark drew forth a memorable reply, declaring the object of his incarnation and ministry ; and, as such, reported by three Evangelists without the alteration of a single word. 4 17. When Jesus heard it, he saith unto them, They that are whole have no need of the physician, but they that are sick : I came not to call the righteous, but sinners to re- pentance. Let no one suppose, from this sentence, that whilst some are sinners who must be called to repentance, others are righteous, and need no repentance, no 2 1 Cor. v. 11. 3 Matt. xi. 19. 4 See Matt. ix. 12, 13; Luke v. 31, 32. MARK II. 15 17. 59 redemption. " The Scripture has concluded all under sin :" and except through the propitiation which Jesus came to render, and completed on the cross, their " sin remaineth" upon all. 5 Cornelius was " a devout man, who feared God with all his house :" 6 not only very different from the ordinary race of heathens, but far superior to the general cha- racter of the Jews around him. Notwithstanding Peter was sent to bring him to " the knowledge of the truth as it is in Jesus," to proclaim to him that gospel of which he had before heard only the general report : 7 to acquaint him with one by whom alone men " have access to the Father ;" to " tell him words, by which both he and all his house might be saved." 8 The young ruler who came to inquire of our Lord the way of eternal life, was neither a pub- lican nor a gross sinner. 9 On the contrary, we are informed that " the Lord, beholding him, loved him ;" and that when questioned about the commandments, he was able to answer, " All these have I kept from my youth up." Yet he was not sent away, and told, Why comest thou to me ? I came to call sinners to repentance, not the righteous, who have observed the commands of God. The answer was given : " One thing thou lackest : go thy way, sell whatsoever thou hast, and give to the poor, and thou shalt have trea- sure in heaven : and come, take up the cross, and follow me." Follow me, whom God hath sent into the world, that as many as receive me, and believe in my name, may not perish, but have everlasting life. 5 John iii. 18 and 36. 6 Acts x. 2. 7 Ib. 37. 8 Ib. xi. 11. p Ch. x. 1722. 60 MARK II. 1517. I came to save, not a godly but an ungodly race. If the world had been righteous, it would no more have needed a redeemer, than they that are whole need a physician. But as the world was not whole, but labouring under mortal disease ; blame not the phy- sician who seeks out the sick ; saves those that are lost : those whom the disease has most fearfully attacked, but who yet may be recovered, and brought to life and health. The scribes and Pharisees, therefore, who heard the Lord's answer, ought to have understood from it, that though they might be better (if indeed they were better) than the ungodly, the disobedient, the blasphemer, still in the sight of God all are sinners : for " that all have sinned," (though not all in the same degree,) " and come short of the glory of God," and must be " justified freely by his grace through the redemption that is in Christ Jesus/' We, at least, have " so learned Christ," as to know that none are to be accounted righteous except those whom he has brought into the way of righteous- ness. And those are accounted righteous " through his merits, and not for their own works or deserv- ings." s They, indeed, are not, like the publicans and sinners in the house of Levi, now called for the first time to " cast off the works of darkness/' and walk in the light of God's word. This may have shone upon them from the beginning, and preserved them from " the power of Satan." Still they dare not appear before God, " trusting in their own 1 Rom. iii. 23, 24. 2 Articles of Religion, xi. MARK II. 1822. 61 righteousness :" and would be without hope if he were to " weigh their merits, 5 ' instead of " par- doning their offences," for his sake who is " the propi- tiation for our sins." LECTURE XV. THE DISCIPLES EXCUSED FROM FASTING. MARK ii. 1822. 18. A fid the disciples of John and of the Pharisees used to fast : and they come and say unto him, Why do the dis- ciples of John and of the Pharisees fast, but thy disciples fast not 1 The law of Moses gave no regulations upon the subject of fasting. " A day of atonement" was or- dained, of which it was said, " It shall be unto you a sabbath of rest, and ye shall afflict your souls : for whatsoever soul it be that shall not be afflicted in that same day, he shall be cut off from among his people." J To abstain from their usual food, or from anything ap- proaching to superfluity and self-indulgence, would be part of that affliction of soul here prescribed. As feasting is a sign of joy, so fasting would belong to sorrow. We find it in Scripture connected with grief and mourn- 1 Lev. xxiii. 3239. 4 62 MARK II. 1822. ing. David, when his child was at the point of death, " fasted and lay all night upon the earth." ' Strong feelings overpower the natural desire of food. And that abstinence which was in David the effect of deep emotion, came to be practised when no such emotion existed, as being decent, and suitable to the occasion. Therefore we read that after Saul's death, " the people fasted and mourned for Saul." 3 So in regard to religious feelings. Let any one be struck as David was struck when Nathan set his guilt before him, and showed him, " Thou art the man !" Would he have an appetite for food ? 4 Or if the body required that support which is essential, would he be careful as to the sort of food ? Would he be anxious to fare sumptuously ? Thus fasting and mourning, abstinence and re- pentance or humiliation, came to be joined together. The Pharisees, professing extraordinary sanctity, fasted oft. John's disciples also fasted, as we here learn : it was part of that austerity which belonged to his character and his commission ; which caused him to feel like Jeremiah before him, " O that my head were water, and mine eyes a fountain of tears, that I might weep day and night for the slain of the daughter of my people." 5 To fast, and mourn, and " afflict the soul," was the natural result of feelings like these. Jesus, however, and his disciples, had no settled rules concerning this exercise. They did not, like the Pharisees, make it a regular ordinance, to " fast f 2 Sam. xii. 16. 3 n,. i. 12. 4 Ib.xii. 17. 5 Jer. ix. 1. MARK II. 1822. 63 twice in the week :" 6 neither had he insisted upon it in his discourses. John's disciples were surprised at this, and inquired why he, a teacher of righteous- ness, dispensed with a custom which had always been reckoned a part of righteousness, a religious duty. Why do thy disciples fast not f For this there were three reasons. 19. And Jesus said unto them, Can the children of the bridechamber fast, while the bridegroom is with them ? as long as they have the bridegroom with them, they cannot fast. 20. But the days will come, when the bridegroom shall be taken away from them, and then shall they fast in those days. To fast, was to mourn. To fast at a funeral would be according to the course of nature : to fast at a marriage would be contrary both to nature and to custom. The present time was to the disciples like a marriage feast : in this respect, at least, that the bridegroom was with them : he in whom they re- joiced was with them, whose name was associated with gladness : and was this a time when they could be bidden to mourn ? But the days would come when the bridegroom should be taken from them, and then shall they fast in those days : they should " weep and lament ;" 7 be sorrowful, and act like those in sor- row. The second reason meets the objection which ac- cused him of differing from John the Baptist and the Pharisees. Ye ask, why do the disciples of John and of the Pharisees fast, but my disciples fast not f 6 Luke xviii. 12. 7 John xvi. 20. 4 64 MARK IT. 1822. 2 1 . No man also seweth a piece of new cloth on an old garment : else ike new piece tit at filled it up taketh away from the old, and the rent is made worse. My doctrine is new, not taken from those who have gone before ; certainly not to be confounded with that of the Pharisees, who have " made the commandments of God of none effect through their traditions." 8 My doctrine teaches that holiness does not consist in outward ceremonies, and stated obser- vances, and days of fasting, to be followed, perhaps, by days of feasting : and though holy men will use all the means in their power that the flesh may be subdued to the spirit, my disciples are not to be "judged in respect of meat or drink, 5 ' or such like things, which are but the shadows and not the sub- stance of religion. Therefore if I were to command my disciples, after the manner of the Pharisees, to " fast oft," without regard to times or circumstances, the rent would be made worse which the " tradition of the elders" has already caused in the law revealed to Moses. There is still a third reason. 22. And no man putteth new wine into old bottles : else the new wine doth burst the bottles, and the wine is spilled, and the bottles will be marred : but new wine must be put into new bottles. 8 I have great hesitation in departing from old and established interpretations : and commentators generally, from Chrysostom downwards, have considered the parable contained in this and the following verse as intended to convey the same idea. My reason for differing is, that fasting did belong to the old garment : and would not have been new cloth sewed upon the old, if it had been enjoined by Jesus on his disciples. 9 See Col. ii. 16. MARK II. 18 -22. 65 Though fasting, and abstinence, and mortification, are good and necessary, at proper seasons, and to some persons, they are not to be required of all per- sons, or at all seasons. To impose these duties upon my disciples, whilst yet weak in the faith, would be to expect from the feeble the work of the strong : it would be as imprudent as to expect old bottles, de- cayed vessels, to hold new wine ; to bear the pressure of liquor in a state of fermentation. When they have grown in grace and knowledge, so as to be established and settled, they will fulfil this and every other duty which assists in keeping the body in sub- jection, and enabling it to bring forth the fruits of the Spirit. Thus both the law, and the subjects for whom the law was enacted, will be pre- served. 9 We are taught by these examples, not to judge of others hastily, or by our own practice, as if it were a rule for all men : especially when we cannot appeal to any clear and direct command. Abstinence, for instance, which may be needful to some, would be injurious to others. " The kingdom of God is not meat and drink," whether used or refused : but " righteousness, and peace, and joy in the Holy Ghost !" J " Let every man do according as he is persuaded in his own mind." " To his own master he stands or falls." 2 The weak should be treated as weak : not that they may continue weak, but that instead of being prostrated by premature exertion, they may be made strong, and able to bear exertion. 9 As in the parallel passage, Matt. ix. 17. 1 Romxiv. 17. 2 Ib. 4, 5. F 66 MARK II. 1822. But though the Lord did not require his young and tender disciples to fast whilst dwelling with him on earth, he must not be understood as discouraging mortification and self-denial : much less as dispensing with that humiliation and self-abasement, of which fasting was the outward sign. He implies that such mortification is needful, when he says, " Thou when thou fastest, anoint thine head and wash thy face, that thou appear not unto men to fast, but unto thy Father which seeth in secret." 3 And he assured his disciples that things might be accomplished " by prayer and fasting," which could not be otherwise achieved. 4 Only let abstinence be followed as the means to obtain an end, not being itself the end. The end is, that we may regulate the desire of the flesh, and of the mind, and keep our appetites under command and control. Unless this be the end sought, our abstinence will be a snare rather than a spiritual benefit. Unless this end be gained, we have done nothing towards that which is the purpose of all ordinances, the " renewing of the spirit of our mind," and the " bringing every thought into cap- tivity to the obedience of Christ." 3 Matt. vi. 1618. 4 Ib. xvii. 21. MARK II. 23 28. G7 LECTURE XVI. THE SABBATH MADE FOR MAN. MARK ii. 2328. 23. And it came to pass, that he went through the corn fields on the sabbath day ; and his disciples began, as they went, to pluck the ears of corn. 24. And the Pharisees said unto him, Behold, why do they on the sabbath day that which is not lawful ? 25. And he said unto them, Have ye never read what David did, when he had need, and was an hungred, he, and they that were with him ? 26. How he went into the house of God, in the days of Abiathar the high priest, and did eat the shewbread, which is not lawful to eat but for the priests, and gave also to them which were with him ? 3 27. And he said unto them, The sabbath was made for man, and not man for the sabbath : 28. Therefore the Son of man is Lord also of the sab- bath. Our Lord takes this occasion to show incidentally, the important and merciful design of the sabbath. The sabbath was made for man. 1 It appears from the account in Samuel, (1. xxii. 29,) that Abiathar was not actually high priest when this occurrence took place, but Abimelech, who was slain in consequence, by the ven- geance of Saul. His son, Abiathar, immediately succeeded him, and continuing priest forty years, became a more prominent per- son in the Jewish annals than Abimelech, and (probably) is on that account named here. F 2 68 MARK II. 2328. The first chapter of the Bible acquaints us, how God having in six days created this our world, and man to live in it, " blessed the seventh day, and hallowed it." He exempted it from the ordinary business of life, and separated it for sacred pur- poses. Had Adam remained innocent, he would not have been without labour. " The Lord God put him in the garden of Eden, to dress it and to keep it." Therefore he would have required a sabbath. But this is immaterial. God foresaw that he would not remain innocent. In a very short space the sentence was pronounced, " Cursed is the ground for thy sake ; in sorrow shalt thou eat of it all the days of thy life : in the sweat of thy face shalt thou eat bread, till thou return unto the ground." 2 But this needful labour " for the meat that perish eth," was not to prevent his labouring for that which perisheth not, but endureth unto ever- lasting life. The sabbath was appointed, that the soul might have its care, as well as the body : that a connexion might be maintained between time and eternity, between man and God, between earth and heaven. The short account of things in the book of Genesis does not acquaint us how long, or in what manner, the sabbath was observed by the patriarchs, or how soon the greater part of the inhabitants of the world lost this, as well as all other traces of their relation to God. But we find the sabbath spoken of in the book of Exodus, 3 in a way which shows that it was known or remembered by the Israel- Gen. Hi. 17. 3 Ch. xvi. 26. MAEK II. 2328. 69 ites. " Six days ye shall gather" the manna, " but on the seventh day, which is the sabbath, there shall be none." Afterwards, when the law was issued, the purpose of the appointment is more fully declared. 4 " Keep the sabbath day to sanc- tify it, as the Lord thy God hath commanded thee. Six days shalt thou labour, and do all thy work : but the seventh day is the sabbath of the Lord thy God." The reasons given for the appointment of the sabbath apply to all mankind, and not to the Jews alone. " It is the sabbath of the Lord thy God. For in six days God made heaven and earth, and rested the seventh day ; therefore the Lord blessed the seventh day, and hallowed it." The regard, also, which God, by the mouth of his prophets, ex- presses for those who call the sabbath a delight, holy of the Lord, honourable ; and his censure of those who pollute his sabbaths, apply to all equally who possess his revelation : not only to the Israelite, but to " the sons of the stranger, that join themselves to the Lord to serve him." * Therefore the sabbath is not a part of the Jewish law, which was done away. It does not belong to the ceremonial, but to the moral law, 6 from which " one jot, or one tittle shall in no wise pass, till all be fulfilled." It existed before the Jewish law. And it was solemnly recognized by our Lord him- self, with the other three laws of the first table, which he summed up under one head, as " the first and great commandment." 4 Deut. v. 12. > See Isaiah Ivi. 6. * See its enactment, Deut. v. as well as Exod. xx. 4 70 MARK II. 2328. Indeed we may boldly say, that if the gospel had annulled the obligation of the sabbath day, mankind in general could not have profited by the gospel. To the greater part of them it would have been as a dead letter. What could they have known or learnt of it, if the command had been, Every day shalt thou labour. Certainly the Christian will so far remember every day to keep it holy, that he will " set God before him " in his work as well as in his medita- tion : he will perform his duty, as " unto the Lord, and not unto man." But this is not natural to us. It must be wrought in the heart by the Holy Spirit. And it cannot be so wrought, unless there be a time for employing the various means with which the Spirit works ; time for thought, for sel-examination, for the Scriptures, for devotion. If the sabbath were taken out of the week, this world, unless it were created anew, could never become a preparation for another. Eternity, even now, is with difficulty kept in view. Without the sabbath, men would be not only almost, but altogether, engrossed in the perish- ing things of this world. We cannot doubt of this, for we know how it is with those, who do not re- member the sabbath day to keep it holy. Here, then, a great truth is declared, which we must take particularly to ourselves. The sabbath was made for man. It is the gift of God to man. He speaks of it as such. " / gave them my sab- baths." And experience proves its value. Its value, both to the body and the soul. But this, like other gifts of God, if not used for the wel- 8 MARK II. 23 28. 71 fare of man, will become his condemnation. Seven years out of every fifty years are sabbaths. There- fore the most laborious man, who has lived fifty years, has had seven years in which to become " wise unto salvation." Where, then, is the plea of ignorance, which is too often urged on earth ; but which, at the day of judgment, will not be heard ? The second clause of the sentence, that man was not made for the sabbath, agrees with the first in showing its real and merciful design. Those things may be done on the sabbath, which necessity, or reasonable convenience, require. Those things are not to be done, which interfere with the main purpose of the day. Exact rules can hardly be laid down. Neither will they be wanted, if the heart be right with God. The heart which is right with God, will not consent to be deprived of its best comfort, its chief delight : it will not consent to be always careful and troubled about many things, when one thing is needful : neither will it consent that others should be so troubled, except by their own fault and choice. And the reward will be according to the promise, increasing " delight in the Lord :" growth " in grace, and in the know- ledge of the Lord Jesus Christ :" better prepara- tion for that " rest which remaineth for the people of God." 72 MABK III. 112. LECTURE XVII. ENMITY OF THE PHARISEES. MARK iii. 1 12. 1 . And he entered again into the synagogue : and there was a man there which had a withered hand. 2. And they watched him, whether he would heal him on the sabbath day / that they might accuse him. The spirit of the people here was such, that our Lord was grieved for the hardness of their hearts. They watched him whether he would heal on the sabbath day ; that they might accuse him. Now had there been an honest doubt on the minds of these persons, he would have resolved it. And there might have been an honest doubt. They might have entertained this scruple, remembering the record of former times. " While the children of Israel were in the wilderness," the man who " had despised the word of the Lord, and broken his command- ment," having been " found gathering sticks on the the sabbath day," was put to death. " All the con- gregation brought him without the camp, and stoned him with stones, and he died." ! And the Son of man, who had declared himself " Lord of the sab- bath," was competent to answer such an inquiry. While this example remained upon their history, 1 See Numb. xv. 3136. MARK III. 112. 73 there might justly have been a question concerning the observance of the sabbath, concerning what it was lawful to do on that day. But these were not their thoughts. They watch- ed him that they might find an accusation against him. Therefore, he teaches them the purpose of the sabbath by example. 3. And he said unto the man which had the withered hand, Stand forth. 4. And he saith unto thetn^ Is it lawful to do good on the sabbath days, or to do evil ? to save life, or to kill ? But they held their peace. 5. And when he had looked round about on them with anyer, being grieved for the hardness of their hearts, he saith unto the man, Stretch forth thine hand. And he stretched it out : and his hand was restored whole as the other. This was a practical illustration of the truth, that " the sabbath was made for man, and not man for the sabbath." Otherwise a man must have borne the extremity of hunger, rather than " pluck the ears of corn :" he must have lingered under the misfortune of " a withered hand," instead of re- ceiving a cure. But such was not the intent of the sabbath. It " was made for man :" for his bodily comfort and spiritual health. Therefore, his bodily comfort is to be considered, as well as his spiritual advantage. It is lawful so to attend to the one as not to injure the other. A question might occur with us, to which the ex- ample given in this passage would apply. A pious man might doubt, how far it were right to employ a 74 MAKKIII. 112. part of the sabbath in works of mercy or usefulness, which would interfere with private devotion. In teaching, for example. The spirit of our Lord's words might satisfy him. He points out the sufferer ; and says, Stand forth. And then asks, Is it lawful to do good on the sabbath days, or to do evil ? to save life, or to kill? Now the majority of our people, if they are not instructed on the sabbath days, will not be at all in- structed. It must be with them as with the Jews, of whom the prophet complains, " My people are destroyed for lack of knowledge." Those, there- fore, who deny themselves the rest of the sabbath, that they may employ a part of it upon the instruc- tion of the young or the ignorant, are following the example of their Saviour. They are saving life. They are imparting the knowledge which is needful to spiritual life here, and to eternal life hereafter. The rebuke applied on another occasion to the cavils of the Pharisees, has here also its proper place. " What man shall there be among you, that shall have one sheep, and if it fall into a pit on the sabbath day, will he not lay hold of it, and lift it out ? How much then is a man better than a sheep ?" 2 How much is the soul more precious than the body ? If the body may be healed on the sabbath day, surely the soul may receive that knowledge which is able to make it " wise unto salvation." And we may safely act on the gracious assurance, " I will have mercy, and not sacrifice," saith the Lord. 3 Truth and reason have little effect upon hearts like those of the Pharisees, hardened by prejudice 2 Matt. xii. 11. 3 Ib. 7. MARK III. 112. 75 and bigotry. So they followed the course which in such cases is too common. 6. And the Pharisees went forth, and straightway took counsel with the Herodians 4 against him, how they might destroy him* 7. But Jesus withdrew himself with his disciples to the sea : and a great multitude from Galilee followed him, and from Judea, 8. And from Jerusalem, and from Idumea, and from be- yond Jordan, and they about Tyre and Sidon, a great mul- titude, when they had heard what great things he did, came unto him. 9. And he spake to his disciples, that a small ship should wait on him because of the multitude, lest they should throng him. 10. For he had healed many ; insomuch that they pressed upon him for to touch him, as many as had plagues. 11. And unclean spirits, when they saw him, fell down before him, and cried, saying, Thou art the Son of God. 12. And he straitly charged them that they should not make him known. He had withdrawn himself with his disciples to the sea, because there was danger from the enmity of the Pharisees and Herodians. 5 And now there was an opposite danger, lest " the people should come by force and make him a king." 6 Such an attempt would only excite his adversaries the more, and sharpen their hostility. But why withdraw himself? Why take refuge in retirement? Could he not " pray to his Father, and he would presently give 4 The Herodians, or Herod's party, commonly opposed to the Pharisees, and inclined to the Sadducean sect ; but here united with them against Jesus. 5 Matt. xii. 16. 6 See John vi. 15. 76 MARK III. 112. him more than twelve legions of angels ? "But how then should the Scriptures be fulfilled ?" T How should that be fulfilled which was spoken by Esaias the prophet, 8 saying, " Behold my servant whom I have chosen, my beloved in whom my soul is well pleased : I will put my spirit upon him, and he shall show judgment unto the Gentiles. He shall not strive nor cry, neither shall any man hear his voice in the streets. A bruised reed shall he not break, and smoking flax shall he not quench, till he send forth judgment unto victory." " His kingdom was not of this world ;" neither was it to be established by weapons of this world. Therefore when threat- ened by those who thought they had power to de- stroy Mm, he withdrew with his disciples into a re- mote region of Galilee; and therefore, when the unclean spirit foil down before him, saying, Thou art the Son of God, he straitly charged them that they should not make him known. 7 Matt. xxvi. 53. 8 Isa. xlii. 3. See Matt. xii. 16. MARK III. 13 19. 77 LECTURE XVIIL TWELVE APOSTLES CHOSEN. MARK iii. 13 19. 13. And he goeth up into a mountain, and calleth unto him whom he would : and they came unto him. 14. And he ordained twelve, that they should be with him, and that he might send them forth to preach, 15. And to have power to heal sicknesses, and to cast out devils. 16. And Simon he surnamed Peter ; 17. And James the son of Zebedee, and John the Ir other of James ; and he surnamed them Boanerges, which is, The sons of thunder : 18. And Andrew, 1 and Philip, and Bartholomew, 9 - and Matthew, and Thomas, and James the son ofAlpheus* and Thaddeus* and Simon the Canaanite, 19. And Judas Iscariot, which also betrayed him: and they went into an house. It was a needful part of the great design on which our Lord came, that he should ordain a certain num- ber who should be with him, and whom he might send forth to preach. He was, himself, to prove his divine 1 Brethren of Simon Peter, a Elsewhere called Nathanael. 3 Or Cleopas. 4 Otherwise called Judas, or Jude : he, as well as Simon Zelotes, or the Canaanite, were both brothers of James son of Alpheus. 78 MARK III. 1319. power, to correct prevailing errors, to " bring life and immortality to light ;" and when all this was fulfilled, to effect the work of redemption, and make propitiation for sin. And then the gospel was to be proclaimed to all nations, " beginning at Jerusalem." Such was the design ; and the instruments must be prepared who should put this in execution ; by short experiments, while he remained on earth, and after- wards by devoting themselves to the apostleship. For this purpose lie ordained twelve, who " beheld his glory ;" who treasured up his words ; who heard his divinity attested by " a voice from hea- ven :" and who related to others that " which they had heard, which they had seen with their eyes, which they had looked upon, and their hands had handled, of the word of life." These twelve he calleth to him : invited to form a company who should attend him and dwell with him, that they might be qualified for their future commission. The invitation was not resisted. Such influence was exercised upon their hearts, that at his summons they " left all, and followed him." He reminds them of this afterwards ; saying, " Ye have not chosen me, but I have chosen you :" 6 I have riot allowed you to consult with your friends, or with your own natural desires and inclinations : I have not left you to contend with your prejudices, or to be deterred by your fears : I have drawn you by my spirit towards myself, as the sun attracts the plant, and its branches turn towards it, and cannot be diverted. The same was said afterwards of St. 5 1 Pet. i. 17 ; 1 John i. 3. 6 John xv. 1C. MABK III. 1319. 79 Paul : in reply to the remonstrance of Ananias, who knew him to have been an enemy of the faith ; " Go thy way, for he is a chosen vessel unto me, to bear my name before the gentiles, and kings, and the children of Israel." 7 These twelve, then, he ordained, that they might be with him, and that he might send them forth to preach ; " saying, The kingdom of heaven is at hand. 8 Heal the sick, cleanse the lepers, raise the dead, cast out devils ; freely ye have received, freely give." It would be useless to say, " The kingdom of heaven is at hand," unless they had the means of exciting attention ; unless they carried with them proofs of authority. But the gifts and qualifications by which their authority was attested, were also emblems of the spiritual blessings which they should impart: and not they only, but those likewise who should follow them, at humble distance, as ministers of the gospel in future ages. Their office is also to heal sicknesses : they bring a remedy for the diseases of the soul, and restore it through divine grace to the state from which it has fallen by transgression. Their office is also to cast out devils : to remove Satan from his seat in the hearts of men, that they may serve " the living and true God, through Jesus Christ whom he hath sent." These too, together with their commis- sion, have also their example here. In the zeal of Peter, in the energy of the two sons of Zebedee, the constancy of James, and the readiness of all when they obeyed the call which summoned them, they are shown what the Lord expects of them ; they see 7 Acts ix. 15. < Matt. x. 7, 8. 80 MARK III. 1319. the qualifications by which they may prove them- selves faithful stewards of the trust committed to them, and obtain the blessings reserved for those, who " turn many to righteousness." 9 We have seen that these apostles had a peculiar call, as they had also a peculiar purpose to fulfil. They were especially given to the Lord. So he declares in his prayer for them ; they were taken " out of the world," and given to him of the Father. 1 The question naturally arises, How far is that true of all which is here affirmed of them : He called whom he would, and they came unto him f It is thus far true concerning all, that " no man," we are assured, " can come unto the Lord, unless the Father draws him." 2 He " cannot prepare himself, by his own natural strength and good works, to faith, and calling upon God." The Holy Spirit must enable him to perceive that " the world lieth in wickedness," and he must escape out of the world. The Holy Spirit must incline him to " flee for refuge to lay hold of the hope set before him :" to under- stand that " God hath given to us eternal life, and this life is in his Son." The Holy Spirit must con- tinue the good work that has been begun : must enable him to withdraw his affections from things below, and fix them on things above : to subdue the flesh, to resist the devil, to overcome the world, and so to fulfil all righteousness. And every one who has this " witness in himself " that he is a child of God " through the adoption that is in Christ Jesus," 9 See Dan. xii. 3. * John xvii. 6. 2 John vi. 44. 3 Art. of Religion, x. MARK III. 13 J 9. 81 will be instant in declaring, " By the grace of God I am what I am." Still, whilst it is certain that the Lord calls whom he will, and they come unto him : it must be always borne in mind, that whosoever will, may come ; that " whosoever will, may take of the water of life freely :" 4 and that the promise is clear, " Him that cometh unto me, I will in no wise cast out." 5 Whosoever feels his need, and desires the salvation that is in Christ Jesus, has in himself the inward call. In the faith by which he is led, and in the repentance which he exercises, he has the assurance in himself that the Lord has chosen him. For what was the proof of these apos- tles, that they were chosen ? He called them, and they came unto him. And what is the case of the humblest disciples, who in this land receive the gos- pel, and take to themselves its promises and its pre- cepts ? The Lord calls them, by his word, by the or- dinances of his church, by the ministry of his ser- vants. The Lord calls them, and they come unto him. What we may justly lament, is, that of the many who are thus called, " few are chosen," because few readily and obediently listen to the call, and come. * Rev. xxii. 17. 5 John vi. 37. G 82 MARK III. 2030. LECTURE XIX. BLASPHEMY AGAINST THE HOLY GHOST. MARK iii. 20 30. 20. And the multitude cometh together again, so that they could not so much as eat bread. 21. And when his friends heard of it, they went out to lay hold on him : for they said, He is beside himself. We learn from St. John that it was long before some of the friends or relations of Jesus understood the purpose for which he came, or believed in him as the Son of God. 1 Others, perhaps, with more just thoughts concerning him, still conceived that his zeal was transporting him too far, and needed to be restrained ; since he gave himself no leisure so much as to eat bread, from the pressure of the multitude upon him. To them he would reply : " I have meat to eat that ye know not of." 2 " I must do the works of him that sent me, while it is day: the night cometh, when no man can work." 3 The interference of his friends was kindly meant. Others approached him at this time with very differ- ent feelings and intentions. 22. And the scribes which came down from Jerusalem said, He hath Beelzebub, and by the prince of the devils casteth he out devils. i See John vii. 1 5. * John iv. 32. s Ib. ix. 4. MARK III. 2030. 83 23. And he called them unto him, and said unto them in parables, How can Satan cast out Satan ? 24. And if a kingdom be divided against itself, that king dom cannot stand. 25. And if a house be divided against itself, that house cannot stand. 26. And if Satan rise up against himself, and be divided, he cannot stand, but hath an end. 27. No man can enter into a strong man's house, and spoil his goods, except he will first bind the strong man ; and then he will spoil his house. In this condescending manner does our Lord refute the inventions by which his divinity was as- sailed. The scribes came down into the country where he was at present sojourning", and gave the explanation of his miracles which had been adopted at Jerusalem. He hath Beelzebub on his side, and by the prince of the devils casteth he out devils. What, says the Lord, shall the author of evil bring the remedy of evil ? Shall the kingdom of Satan subvert itself? Satan is like a powerful king: he has his captives in hold, and whoever would rescue them from his dominion, must first subdue and bind him, and then he may enter his house and spoil his goods. If, therefore, I do this, if I deliver men from the unclean spirits which enthrall them, ye may be assured that I have an authority inde- pendent of that which they obey, and superior to it. And ye have an indisputable proof that " the kingdom of God is come upon you." He proceeds to warn them of the dreadful danger they incurred, whilst they admitted these thoughts into their hearts. When they said, He hath an un- clean spirit : he hath Beelzebub, and by the prince G 2 84 MARK III. 2030. of the devils casteth he out devils, they were blasphem- ing against the Holy Ghost, " the Lord and Giver of spiritual life." 28. Verily I say unto you, All sin shall be forgiven unto the sons of men, and 'blasphemies wherewith soever they shall blaspheme : 29. But he that shall blaspheme against the Holy Ghost hath never forgiveness, but is in danger of eternal damna- tion : 30. Because they said t He hath an unclean spirit. This awful sentence must be grounded on some peculiar reason. David had been guilty of very heinous transgressions : yet the prophet was in- structed to assure him, " The Lord hath put away thy sin." 3 " Manasseh made Judah and the inhabi- tants of Jerusalem to err, and to do worse than the heathen whom the Lord had destroyed before the children of Israel." 4 But " he besought the Lord his God, and humbled himself greatly before the God of his fathers ; and he was entreated of him, and heard his supplication, and brought him again to Jerusalem into his kingdom." Simon the magician had attempted to make a gain of spiritual gifts, and proved himself to be " in the gall of bitterness, and bond of iniquity." 5 Yet Peter said to him, " Re- pent of this thy wickedness, and pray God, if perhaps the thought of thine heart may be forgiven thee." These were signs, that all sin shall be forgiven unto the sons of men. But here we are told of a sin, that hath never for- giveness, but is in danger of eternal damnation. And 3 2 Sam. xii. 13. * 2 Chron. xxxiii. 9 13. a Acts viii. 1822. MARK III. 2030. 85 for this reason. No sin can be forgiven, without repentance. No repentance can take place in the heart, except through the influence of the Holy Ghost. And he who blasphemes against the Holy Ghost, closes against himself that door which could alone be opened to receive and save him : deprives himself of that influence which alone could bring him to repentance, and therefore to forgiveness. For a like reason St. Paul pronounces it " impos- sible for those who were once enlightened, and have tasted of the heavenly gift, and were made partakers of the Holy Ghost, if they shall fall away, to renew them again unto repentance." 6 The reason is the same. There is but one way of salvation ; and if a man having been once brought into that road, deserts it, and takes a different path, he must come to the end to which it carries him : he cannot obtain sal- vation, when he has renounced the only author of sal- vation ; " has crucified the Son of God afresh, and put him to an open shame." Suppose the case of a physician, who possessed a remedy for some fatal disease, and was offering it to all who needed. Some enemy of the physician ap- pears, and says, He is to be avoided, not consulted ; he is a deceitful man ; and his object is not to cure, but to poison : that man could never be healed, be- cause he had put himself out of the way of cure. And this is what the Scribes and Pharisees were doing. This man's works, they say, proceed from an evil source. He hath Beelzebub, and by the prince of the devils casteth he out devils. The Holy Spirit softened the heart of David, who " acknowledged his transgression, and whose sin was 6 See Heb. vi. 4-6. 86 . MARK. III. 20-30. ever before him." ^ So Manasseh, " when he was in affliction," besought the Lord, and prayed unto him, and came to " know that the Lord, he was God :" 8 and it was for this that Peter urged Simon to pray, that " none of the things which he dreaded might come upon him." 9 But could a like mercy be exer- cised towards those who blasphemed the power which was to heal them? Who ascribed to the prince of the devils the works of mercy and pity which God was performing! This was to revile Him on whom repentance depends, and on whom, therefore, forgiveness must depend. If this unpardonable sin can be committed by any in the present day, it is committed by those who speak against the gospel, misrepresent the religion of Christ, and neither enter into the kingdom of heaven themselves, nor suffer others to enter in. These incur the woe, which the prophet pronounces unto them that " call evil good, and good evil ; that put darkness for light, and light for darkness ; that put bitter for sweet, and sweet for bitter." ' There may be scoffers who have so hardened their hearts against the fear of the Lord, and so resisted the Holy Ghost, that repentance is as far removed from them as it was from Pharaoh, of whom God foresaw, " I am sure that the king of Egypt will not let you go, no, not by a mighty hand." 2 But if we find one, who like David, has grace to say, " Against thee, God, have I sinned, and done this evil in thy sight : that thou mightest be justified 7 Ps. li. 2. 8 2 Chron. xxxiii. 12, 13. 9 Actsviii. 24. 1 Is. v. 20. * Ex. iii. 19. MARK III. 3135. 87 when thou speakest, and clear when them judgest :" 3 then we have indisputable proof that this penitent has not so blasphemed against the Holy Ghost as to be in danger of eternal damnation. His self-condem- nation, if sincere and real, is certain evidence that he is. not condemned of the Lord. He may be un- able to enjoy the assurance of hope ; he may " walk in darkness, and have no light ;" but his pardon depends not on his sense of forgiveness, but on the word of God promising it ; and the word of God has said, " Let the wicked forsake his way, and the un- righteous man his thoughts, and return unto the Lord, and he will have mercy upon him : and to our God, for he will abundantly pardon." * LECTURE XX. A BLESSING PRONOUNCED ON THOSE WHO DO THE WILL OF GOD. MARK iii. 3135. 31. There came then his brethren and his mother, and standing without, sent unto him, calling him. 32. And the multitude sat about him, and they said unto him, Behold, thy mother and thy brethren ivithout seek for thee. We are not told for what purpose they called him.* Very lately, however, it appeared that " his friends 3 Ps. li. 4. * Isa. lv. 4. 1 Chrysostom is so much at a loss for a reason, as to attribute it to ostentation in Mary, who was anxious, he supposes, to display her interest in him. 88 MARK III. 3135. went out to lay hold of him ; for they said, He is beside himself:" he allowed the multitude to take such possession of his time, that " they could not so much as eat bread." 2 Probably, therefore, we may suppose that this visit of his mother and his brethren had a like object : that they came to advise him to be more careful of his health, more sparing of his strength, more cautious of exciting the jealousy of the chief priests and rulers. Whatever their pur- pose was, it gave occasion to a most gracious and important declaration. 33. And he answered them, saying, Who is my mother, or my brethren ? 34. And he looked round on them which sat about him, and said, Behold my mother and my brethren ! 35. For whosoever shall do the will of God, the same is my brother, and my sister, and mother. As much as to say, Ye that are now around me, and from whom they would remove me, are no less precious to me than the dearest relations : nay, ye are held by me in the closest relationship, because ye are fulfilling the purpose for which I came into the world. For whosoever shall do the will of God, the same is my brother, and my sister, and mother. We cannot doubt concerning the respect which Jesus paid to his mother. We know how from the agony of the cross he provided for her future comfort, committing her to the care of his beloved disciple, who was thenceforward to consider her as his own. 3 We know too that she was declared to be " blessed among women," by one who spoke in the power of 2 See above, 20, 21. John xix. 27. MARK III, 3135. 80 the Holy Ghost. 4 Therefore our Lord's words here must be considered not as signs of disregard towards his mother or his brethren, but as conveying the strongest example he could use to signify the blessing which belongs to them that " fear God and keep his commandments." As when he would recommend humility, he called a little child, and placed him in the midst of his disciples, and then said, This is your example ; ye must " be humble as this little child :" 5 so now he points to his mother and his brethren, and says, Mother and brethren are dear : but no less dear are they that have set their love on God, and do his will. Those, for instance, who then sat about him, and were giving that proof of obedience to God. They were following him as the Messiah. They had not been perverted by the false sayings of the Scribes and Pharisees, who attributed his miracles to an evil spirit. They had not been deterred from attach- ing themselves to his company, through fear of scorn or loss ; they " sat at his feet, and heard his word." In this they were doing the will of God, and ex- empting themselves from the condemnation of the people at large, Jesus contrasts them with the chief priests and Pharisees, and the multitude which followed their example and refused to listen to him, and gives this merciful assurance of his favour. But his words were not spoken for their sakes alone who sat about him at this time ; but for those who in all future ages should pursue the like course. They are an encouragement to do the will of God, in opposition to the many hindrances which beset us in 4 Luke i. 42. 6 Matt, xviii. 1 A. 90 MAKE III. 3135. the world. The encouragement is, that he who " has life in himself," he to whom the Father hath committed all things, has a tender concern for them who " with full purpose of heart " resolve to make God's will their rule : these he looks upon in the light of the nearest relationship, and will assist their weakness, confirm their strength, make their path smooth, secure their eternal interests, with the re- gard of a son and the affection of a brother. This encouragement is often needed. We might expect it to be the purpose and desire of all who acknowledge God as the governor of the world to do his will. But far more frequent is the practice of the Jewish nation, who instead of acting like the disciples, and listening to the words of eternal life, pursued the common track, the track which the Pharisees led and the multitude followed, and took no pains to know the will of Him whom their lips acknowledged, but their works denied. It was a sufficient condemnation of the claims of Jesus, to ask, " Have any of the rulers or of the Pharisees be- lieved in him ?" 6 And so, to think as our fathers thought, and to live as our neighbours live, too often satisfies the idle mind and the unawakened con- science ; and little heed is paid to that will which should be all in all to us, that law by which we must at last be judged. When we stand " before the judgment-seat of God, to receive according to the things done in the body, whether it be good or bad," 7 then will ap- pear the value of that alliance with Christ, which is here so much neglected. Who that look forward 6 John vii. 48. 7 2 Cor. v. 10. MARK III. 3135. 91 to the reality of a judgment to come, will not desire that in that day Christ Jesus should acknowledge them as his own ? should say of them, Behold my mother and my brethren ! But we cannot assume such relationship then, merely because we shall then need it. We must establish our title to it now. And that title is, that we do the will of God. No other claim will avail, not even such as might seem most clear and undeniable. And " this is the will of God, that we believe on him whom He hath sent :" 8 that the life which we now live in " the flesh, we live in the faith of the Son of God, who loved us, and gave himself for us :" 9 that '" in sim- plicity and godly sincerity, not with fleshly wisdom," but by the laws of God, " we have our conversation in the world." J 8 John vi. 29. 9 Gal. ii, 20. 1 2 Cor. i. 12. 9;2 MARK IV. 112. LECTURE XXT. DIFFERENT TREATMENT OF THE DISCIPLES AND THE PHARISEES. MARK iv. 1 12. 1. And he began again to teach by the sea side : and there teas gathered unto him a great multitude, so that he entered into a ship, and sat in the sea ; and the whole multitude was by the sea on the land. 2. And he taught them many things by parables, and said unto them in his doctrine, 3. Hearken ; Behold, there went out a sower to sow : 4. And it came to pass, as he sowed, some fell by the way side, and the fowls of the air came and devoured it up. 5. And some fell on stony ground, where it had not much earth ; and immediately it sprang up, because it had no depth of earth : 6. But when the sun was tip, it was scorched ; and be- cause it had no root, it withered away. 7. And some fell among thorns, and the thorns grew up, and choked it, and it yielded no fruit. 8. And other fell on good ground, and did yield fruit that sprang up and increased ; and brought forth, some thirty, and some sixty, and some an hundred. 9. And he said unto them, He that hath ears to hear, let him hear. 10. And when he was alone, they that were about him. it it/i the twelve asked of him the parable. 10 MAKKIV. 1 1. 93 1 J . And he said unto them, Unto you it is given to know the mysteries of the kingdom of God : but unto them that are without, all these things are done in parables : 12. That seeing they may see, and not perceive ; and hearing they may hear, and not understand ; lest at any time they should be converted, and their sins should be for- given them. There must be a reason for this difference, which at first sight appears contrary to the usual dealings of God with man. There is here a " respect of per- sons." To those who were about him with the twelve apostles, our Lord says, Unto you it is given to know the mysteries of the kingdom of God ; but to others, to them that are without, all these things are done in parables : they see, but they do not perceive the meaning of what they see : they hear, but they do not understand : so that the effect of hearing and understanding does not take place, they are not con- verted or healed. St. Matthew, in his report of this same discourse, adds the reason, 1 " In them is fulfilled the prophecy of Esaias, which saith, By hearing ye shall hear, and shall not understand ; and seeing ye shall see, and shall not perceive. For this people's heart is waxed gross, and their ears are dull of hearing, and their eyes have they 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 converted, and I should heal them." The different treatment, therefore, of them that were without^ and of the apostles and others who were about him, corresponded with the difference of their * Matt. xiii. 14, 15. Isa. vi. 9, 10. 94 MAKE IV. 112. conduct. Each party reaped as they had sown : were dealt with according to their spirit and behaviour. Of those that were about him with the twelve, that account was true, which Peter afterwards gave of himself and his brethren, " Behold, we have forsaken all, and followed thee." 2 They acknowledged Jesus as "Christ, the Son of the living God." 3 They sat around him, and heard his words ; believing that he " had the words of eternal life." 4 They repelled all proud imaginations, and high thoughts which ex- alt themselves against the knowledge of God, and became as " little children," who look to their teachers for instruction, without dispute or cavil. How different was the case of those without, as al- ready related in the preceding chapters of this gos- pel. A man was brought to Jesus, sick of the palsy, " and he said unto him, Man, thy sins be forgiven thee. 5 And immediately he arose and went forth before them all. But there were certain of the scribes sitting there, who said in their hearts, Why doth this man speak blasphemies ?" Again, he had called the publican Matthew from his occupation, and was entertained by him at his house, where many publicans and sinners were as- sembled. They seize the occasion of reviling him. " Behold a gluttonous man and a winebibber, a friend of publicans and sinners !" 6 Again, in passing through the corn fields on the sabbath day, his disciples began as they went to pluck the ears of corn. Here too was found cause of ac- cusation ; " Why do they on the sabbath day that 2 Matt. xix. 7 . 3 Ib. xvi. 16. 4 John vi. 68. 5 Ch. ii. /, &c. c Ib. 15, 16. MARK IV. 112. 95 which is not lawful ?" ? Even his miracles of mercy were censured. " They watched him, whether he would heal on the sabbath, that they might accuse him." 8 Can we wonder, that to men of this temper, all things were done in parables ? But only done in parables, as long as this temper remained. No sooner did the heart show willing- ness to learn, and the ear become ready to hear, than the mysteries of the kingdom were disclosed. He that hath ears to hear 9 let him hear. Nicodemus, for in- stance, instead of following the example of his bre- thren, came to Jesus by night, and acknowledged that God was with him 9 Immediately the Lord opened to him that important truth, the leading doctrine of the Gospel, " Except a man be born again, born of water and of the Spirit, he cannot see the kingdom of God." Another came to consult him, not as many, " tempting him," but with good intentions, and asked, " Master, what shall I do to inherit eternal life ?" l " All things pertaining to life and godliness " were immediately placed at his command. " If thou wilt be perfect, come, follow me, and thou shalt have treasure in heaven." It was the constant complaint and grief of the Re- deemer, " Ye will not corne unto me, that ye might have life." 2 If any man thirst, let " him come unto me, and drink." 3 " Him that cometh unto me, I will in no wise cast out," 4 " Jerusalem, Jerusalem, which killest the prophets, and stonest them that are sent unto thee ; how often would 1 have gathered 7 Ch. U. 24. 8 Ch. iii. 2. John iii. 1, 2. 1 Matt.xix. 20, &c. * John v. 40. 3 Ib. vii. 37. 4 Ib. vi. 37. 5 9i> MAKK IV. 112. thy children together, as a hen doth gather her brood under her wings, and ye would not !" 5 There is a time when the heart which has hardened itself against the word becomes as the rock which no power can penetrate. No man can ever tell, when that time has arrived. God has often been pleased to smite the hearts of those who seemed most obdurate, and the waters of humiliation and penitence have flowed forth, as when Moses struck the rock in the desert. 6 But we are warned by the example of the Jewish nation, that advantages, " great every way," may be neglected, till they are no longer left us to be abused. This is the first lesson to be here learnt. " To- day, if ye will hear his voice, harden not your hearts :" 7 lest the only power that can soften them, be for ever armed against you. This is the first, but not the only lesson. As there were eyes too blind to see, and too firmly closed to be enlightened ; so there were eyes which seeing did see, and hearing did understand. There were minds instructed to " know all parables." Many of the same people, concerning whom Isaiah wrote the prophecy which said, "hearing ye shall hear, and shall not understand, and seeing ye shall see, and shall not perceive:" many of these came to "know of the doc- trine that it was of God f' 8 understoodwhh their heart, and were converted, and their sins were forgiven them. They saw what concerned them, that God had open- ed to mankind a door of salvation, by which, " whoever would," might enter : as the Lord himself described it, might "go in and out, and find pasture:" 9 find that which would supply his spiritual wants, and lead * Luke xiii. 34. 6 Numb. xx. 11. 1 See Heb. iii. 1219. a John vii. 17. 9 Ib. x. 9. MARK IV. 1315. 97 him in the way everlasting. The apostles and the company about Jesus had chosen this good path : and of them, and of all who " through their word " are following the same road, it may be truly said, " Blessed are your eyes, for they see, and your ears, for they hear." 1 " God who made the light to shine out of darkness, hath shined in their hearts, to give the light of the glory of God in the face of Jesus Christ/' 3 LECTURE XXII. SEED SOWN BY THE WAY SIDE. MARK iv. 13 15. 13. And he said unto them, Know ye not this parable* and how then will ye know all parables ? 14. The sower soweth the word. 15. And these are they by the way side, where the word is sown ; but when they have heard, Satan cometh imme- diately, and taketh away the word that was sown in their hearts. It commonly happens wherever seed is sown, that all is not covered with earth : some never vege- tates : it falls by the way side, and the fowls of the air come and devour it up. But the Lord here warns us, that what happens in the field, happens also in the church : that what 1 Matt. xiii. 16. 2 Cor. iv. 6. H 98 MAEK IV. 13 15. happens to the grain of wheat when cast upon the ground, happens also to the word of God, which is often taken away from the heart as quickly as the seed is devoured which falls by the way side. Nothing takes root or grows from one any more than from the other. The fault is not in the seed. It is the same seed, whether it falls by the way side, or on stony ground, or among thorns, or on good ground. Neither is the fault in the sower, who casts the same seed on all : the fault is in the soil ; in the hearts of those that hear. The same word is a " savour of death unto death in some," and a " savour of life unto life " in others. 1 Our Lord here explains how the seed is lost which falls by the way side. These are they by the way side, where the word is sown : but when they have heard, Satan comet h immediately and taketh away the word that was sown in their hearts. It is not unusual where one is sowing seed, to ob- serve at a distance a flock of birds, waiting their opportunity that before the grains are covered be- neath the earth, they may dart down and carry them away. This is an example of the arts of Satan. He is the enemy of that immortal soul implanted in man, which Jesus had come to save. That soul which he first ruined, he will not permit, as far as in him lies, to be delivered from ruin. He knows that its everlasting state depends upon the word. Therefore it depends upon the manner in which that word is received ; which does not profit, unless it be " mixed 1 2 Cor. ii. 16. MARK IV. 1315. 99 with faith " in those that hear : * which has no heal- ing power when merely dropped upon the ear, but must be marked, and learnt, and inwardly digested, that it may " take root downward and bear fruit upward," and grow to the full measure of the Chris- tian man. Here therefore Satan plies his arts and lays his snares. The word of life is spoken : spoken in the hearing of one who is now living as Satan would have him continue to live ; in the practice of some sin which makes a separation between him and God; living in some way or other for this world, and not for that which is to come ; bearing indeed the Christian name, but neither knowing Christ as Saviour, nor obeying him as Lord. If such a man attends to the word sown within his hearing, if it enters into his heart and lodges there, that man will be taken out of the power of Satan, and belong to Him who came to vanquish Satan : he will no longer remain a cap- tive at the will of the devil, but will be delivered from that bondage into the glorious liberty of the sons of God. Now therefore is the time when " the enemy " will do his worst, that he may not lose his slave, or be deprived of his victim. Now is the time when he must prevent the word from going farther than the outward ear, and becoming " the engrafted word, which is able to save the soul." 3 1. His first attempt will be, to divert attention : to contrive that the hearer shall not be a listener. It is very possible to hear without listening. We may be, for instance, within sound of a peal of bells ; 2 Heb. iv. 2. 3 James i. 21. H 2 100 MARK IV. 13 15. but they do not change the current of our thoughts or interrupt our conversation. But if on a sudden a bell should begin to toll, which we believe to be the passing bell or the funeral bell of some dear friend ; it would put a stop to the conversation, it would arrest the course of our thoughts, and with a pensive serious attention we should listen to the bell. And such is the difference between hearing the word of God, and hearkening to it : hearkening to it like the faithful disciple of whom we are told, that " the Lord opened the heart of Lydia, that she attended unto the things which were spoken of Paul." 4 This attention the enemy will desire to hinder. He will suggest to the mind subjects which have no concern with the time or place : something/: which is to be done or has been done : something which passes before the eyes ; and those words on which depend the issues of life and death fall unnoticed on the ear, and leave no impression on the heart. It was thus that the words of the prophet Ezekiel were frustrated The Lord complained concerning the Israelites, " They come unto thee as the people cometh, and they sit before thee as my people, and they hear thy words, but they will not do them. And lo, thou art unto them as a very lovely song of one that hath a pleasant voice, and can play well on an instrument : for they hear thy words, and do them not." 5 2. Suppose, however, that " the wicked one" can- not succeed in diverting attention from the word 4 Acts xvi. 14. * Ezek. xxxiii. 31. MARK IV. 1315. 101 altogether. He must next endeavour to hinder its effect. If the seed must drop into the ground, the next purpose is, to prevent its taking root. For this he has several arts ; and we ought not to be " igno- rant of his devices." He does to a bad end what a parent might do with a good design, who desired to divert a son from some object or rash enterprise on which his mind was bent. The parent sets in the worst light the object which he is pursuing'; points out the dangers ; the consequences. Satan uses these means to deter the sinner from listening to the word which calls him to " repentance towards God, and faith towards our Lord Jesus Christ." That word says, " Come unto me, all ye that labour and are heavy laden, and I will give you rest. Take my yoke upou you, and learn of me ; and ye shall find rest unto your souls." The man hears this ; perhaps for the moment he feels the need of rest ; the need of some- thing on which he can securely lean; something which will survive when this world is passed and gone. His mind inclines towards the gracious invitation ; and he is half disposed to say, " Speak, Lord, for thy servant heareth." " Lord, I will follow thee whithersoever thou goest." Then it is that Satan exerts himself to retain dominion. He frightens the man with consequences, and represents those consequences deceitfully. He pretends that to take up the yoke of Christ, and learn of him, is to give up all the pleasures and gratifications of the present world. He reminds him of the jeers and scoffs, and reproachful names which are often cast upon men who walk in the fear of God. He whispers 102 MARK IV. 13 15. that he must abandon the company which he has been used to keep ; must leave the ways of unlawful pleasures, or unlawful gains ; must expect that they will now ridicule him with whom he himself before had joined in ridiculing others more scrupulous, more serious, than themselves. The scribes and Pharisees used these means to prevent their countrymen from adhering to Jesus Christ. Unawares to themselves, they were Satan's instruments. Nicodemus in their council advanced some words in our Lord's favour. At once they stop him, saying, " Art thou also of Galilee ?" 6 Dost thou intend to join the company of the Nazarene ? Thus reminding him of the reproach he must expect if he took the part of Jesus, or became his disciple. And again, when the officers whom they had sent to apprehend him were so awed by his presence and affected by his discourse that they returned without their errand, and excused themselves, saying, " Never man spake like this man :" then answered them the Pharisees, " Are ye also deceived ? Have any of the rulers or of the Pharisees believed in him ?" " But this people which know not the law are cursed." By such like means, when the ungodly hear the word, Satan cometh immediately, and taketh away the word out of their hearts, " lest they should believe and be saved.' 8 3. There is still another snare employed by Satan. We may suppose that the thoughtless " lover of this 6 John viii. 50. 7 Ib. 46. * As added by St. Luke, viii. 12. MARK IV. 13 15. 103 world" has heard the word which asks him,\" What shall it profit a man, if he should gain the whole world, and lose his own soul ?" The voice of the Preacher has addressed him, " Rejoice, young man in thy youth, and walk in the ways of thy heart and in the sight of thine eyes : but know thou, that for all this, God will call thee into judgment." 9 He is arrested for a while. Conscience whispers, " It is appointed unto all men once to die, and after that the judgment." 1 " Wherewith shall I appear before the Lord," or " how abide the day of his coming ?" 2 A struggle within prompts him to " arise and call upon his God ;" to awake from the death of sin in which he is lying, that " Christ may give him light." 3 Though tfulness creeps over him, and perhaps he has almost prayed that God would write his laws upon his heart, and make him a new man. Soon, however, he is joined by companions whose thoughts are running in another and a different channel. They assail him with light and frivolous conversation, in which, whatever else there may be, there is nothing of God, or of Christ, or of " the wrath to come :" the world and the things that are in the world are the only things spoken of, because the only things thought of. Or perhaps, instead of company, it may be business that awaits him ; some worldly affairs are to be settled, even though the day is " holy of the Lord and honourable ;" devoted to the concerns of the soul, and not to the perishing affairs of earthly life. 9 Eccl. xi. 9. ' Heb. ix. 27. 2 See Mai. iii. 2. Eph. v. 14. 104 MAKE IV. 1315. By these and such like ways will Satan endeavour to efface the impression which the word had made ; to prevent the effect which it was beginning to pro- duce upon the heart. Companions in frivolity, or com- panions in business, according to each man's taste and disposition, will be as the fowls of the air to devour the seed sown ; and the man remains as thoughtless, as sinful, as worldly as before : like the way side on which seed has fallen, but no blade has grown. Satan, however, has no power, unless we yield it to him. He cannot injure those who are on their guard against him, and resist him in the strength of the Lord. No hearts need be like the wayside. If the wayside had been ploughed and broken up, the seed would have entered in and grown, " first the blade, and then the ear, and afterwards the full corn in the ear." Therefore imitate the prudent hus- bandman, and prepare the soil to receive the seed : and hear the word with feelings like those of Corne- lius and his friends, who said to Peter, " Now are we all here present before God, to hear the things com- manded thee of God." 4 Again, is there danger lest the fowls of the air devour the seed ? Once more take example from the husbandman, and drive the enemy away. Refuse to listen to the scoffers, who would persuade you that " all things come alike to all." Refuse to listen to the worldling, who would persuade you to take your chance with others ; or to wait for " a more con- venient season" before you look into your account with God. 4 Acts x. 33. MARK IV. 16, 17. 105 When the heart is thus guarded and prepared, guarded against evil, and prepared for good, Satan finds it no season for his malice to act, or his arts to prevail : and it may prove with the hearer of the word, as it proved with the Lord Jesus himself in the wilderness : " the devil leaveth him, and behold, angels come and minister unto him." 5 LECTURE XXIII. SEED SOWN ON STONY GROUND. MARK iv. 16, 17. 16. And these are they likewise which are sown on stony ground; who, when they have heard the word, immediately receive it with gladness ; 17. And have no root in themselves, and so endure but for a time: afterward, when affliction or persecution ariselhfor the word's sake, immediately they are offended. This is a different case, from that of seed which falls by the way side, and never springs up at all. The word does enter and lodge in the hearts now described. On the surface of a rock or stony ground there is often a layer of earth, sufficient to receive the seed, and cause it to vegetate : a tender blade is seen : but the root cannot so penetrate as to sustain the summer's heat, or winter's storm. The * Matt. iv. 11. 106 MARK IV. 16, 17. blast sweeps over it to day ; to-morrow it is dried up and withered. So it is with those hearts, which when affliction or persecution ariseth because of the word, immediately are offended, and " fall away." What we should observe of these, is, first, when they have heard the word, immediately they receive it with gladness. The word which they hear, is the great and won- derful truth; so simple, that it is "revealed to babes," yet so profound that " angels look into it" with astonishment ; 1 " God so loved the world, that he gave his only begotten Son, that whosoever be- lieveth in him might not perish, but have everlasting life." 2 These are justly called " tidings of great joy," and may well be received with gladness. They are often so received by the young, when their under- standings open to comprehend the truths acknow- ledged in their names at their baptism, and repeated by them in their creed. The heart is then tender, not yet hardened by intercourse with a corrupt world : the conscience is not seared by wilful trans- gressions of the divine law ; and the mercy of God, who offers an inheritance in heaven, and the compas- sion of Christ who died to purchase it, affect their, minds with a natural emotion, and they think within themselves that they can never offend against good- ness so great, or forfeit so precious an inheritance. Their friends, their teachers hope the same ; and de- light to see the blade of Christian faith appearing, as the husbandman rejoices at the sight of his blooming orchards or well-covered fields in spring. 1 Pet. i. 12. John iii. 16. MARK IV. 16, 17. 107 There is also another season, when the word is often received with gladness : the season of sickness or of sorrow. One who has never thought seriously before, will think seriously then : death and judg- ment, heaven and hell, which have hitherto been kept out of sight, or seemed too distant to be viewed, now stand up close before him, like a mountain when the mists are cleared away : and he asks him- self, " Wherewith shall I appear before the Lord ?" How shall I " abide his coming ?" He can no lon- ger be like the way side, hard and impenetrable, when the word is sown : it will enter and lodge within. And it is a word to which he may gladly open his heart. " God willeth not the death of a sinner, but rather that he be converted and live." The blood of Christ was shed " to save sinners :" has " made a full, perfect, and sufficient satisfaction" for all who repent and turn to God. " If any man sin, we have an advocate with the Father, Jesus Christ the righteous ; and he is the propitiation for our sins." This is balm to the wounded spirit : is gladly listened to by the sick or afflicted man : and he resolves within himself to lead a new life, follow- ing the commandments of God, and walking from henceforth in his holy ways. And we may say of such an one, in the words of Scripture, " He hath well said all that he hath spoken. 3 that there were such an heart in him, that he would fear God, and keep his commandments always, that it might be well with him for ever !" 2. But the parable warns us, that some, who receive the word with gladness, endure but for a time ; 3 Deut. v. 28. 108 MARK IV. 16, 17. afterward, when persecution or affliction ariseth for the wor&s sake, immediately they are offended. They who were around the Lord when he spoke these words, were indeed exposed to persecution and affliction. For the word's sake, i. e. because they acknowledged Christ as a Prince and a Saviour, they were commonly despoiled of their goods, cast off by their relations, brought before rulers and go- vernors, thrown into prison, even condemned to die. And we cannot be surprised, when such trials came upon them, if many were offended ; stumbled and fell : renounced the faith which brought them into this affliction. These dangers are not common now. But the parable was uttered for our age, as well as for theirs. And in no age is Christian faith exempt from trial. First, there are many sorts of persecutions. A man may be persecuted by scorn, and sneers, and re- proaches, as well as by confiscation of goods, or im- prisonment of person. He may be assailed by friends no less dangerously than by enemies. And some such persecutions every man must expect to meet with, who determines to live in the fear of God, and make it his first object to " work out his salvation." Take the case of a penitent transgressor, who in the hour of sickness or of sorrow has resolved to forsake his evil ways. Will he be left unmolested by the companions of his former wickedness ? Will he not have many a scoff to bear and many a solicita- tion to refuse, before he is so far stablished and settled in the faith as to have formed a better com- panionship ? Take the case of the young, now leaving their parents' roof and care, separated from MARK IV. 16, 17. 109 the minister who has guided and instructed them, and cast among the temptations and corruptions with which the world abounds. Too often it proves that these have no root in themselves, and " in time of temptation fall away." 4 There are likewise different sorts of affliction. It was an affliction to the early Christians, when the parent rose up against the child, or the child against the parent ; 5 when friends became enemies, and a home or a country or all that life has most valuable, must be forsaken for the word's sake. But there is another affliction which belongs to every land and every age : the affliction of laying aside evil habits, and of resisting temptations to sin : and this trial is often greater than the sacrifice of home, or friends, or possessions. When a man learns that " the grace of God which bringeth salvation " requires that he " live righteously, soberly, and godly in this present world, denying ungodliness and worldly lusts :" 6 when he learns that he must contend against the flesh, inciting him to sin ; must oppose the world, tempting him by example ; must resist the devil, prompting him to " follow the multitude ;" when he learns that he must restrain his appetites, watch over his temper, put a bridle on his lips, controul his thoughts, and so keep down everything that is con- trary to the divine will, and would " grieve the Holy Spirit:" then it is seen that the plant must be deeply rooted which ^can stand against these trials instead of withering before them. It is in this " time of temptation " that too many " fall away." 4 Luke viii. 17. * Matt. x. 35, 36. 6 See Tit. ii. 1114. 110 MARK IV. 16, 17. Like the blade of grass which has sprouted on a bed of stone, which " is scorched when the sun is up :" 7 so that youth who had readily received the word, or the penitent who had heard with joy that there was still hope, first yields to one temptation, and then to another ; first draws back from one duty, and then from more ; till at last only the dry stalk remains ; no spiritual vigour, no sign of the life of God in the soul. Now then is the trial. Corn would flourish upon stony ground, if there were neither too much drought nor too much moisture ; but it cannot survive the winter's rain or the summer's heat, without depth of earth. And so a man might retain his character as a disciple of Christ, if the season were always fair and genial ; if there were nothing to prove him, nothing to be resisted or performed. But he has much to do, and much to overcome : and therefore there must be that root in himself, which enables him both to act zealously and to suffer resolutely. And those, we are told, who " are offended and fall away," have no root in themselves , and so endure but for a time. And here it might seem impossible that the seed should ever strike its roots deeply, which is sown on stony ground. But there is a difference between the stony ground in the parable, and the heart to which it is compared. The nature of the rock is un- changeable, no plant can ever take root in it: but there is no heart so hard, that the Spirit of God cannot soften it, and enable faith to " take root downward, and bear fruit upward," to the glory of God, the 7 Matt. xiii. 6. MARK IV. 16, 17. Ill honour of Christ, and the salvation of the soul. For such is the promise ; " I will take away the stony heart, and give you a heart of flesh :" 8 a tender heart, which may be wrought upon and softened, and so prepared to receive the seed. It must be softened first, by a conviction of sin ; of the sinfulness of sin, as incurring God's wrath and condemnation : 9 of the extent of sin, as involv- ing all mankind in ruin : ' of the consequence of sin, as leading to everlasting " destruction from the presence of the Lord and the glory of his power." 2 When the heart is thus prepared, and the Spirit has performed his proper office, to " reprove " (or convince) " of sin," 3 the word of the gospel takes root : man confessing himself condemned as a trans- gressor of that law which is " holy, just, and good," welcomes the Saviour who delivers him from " the curse of the law :" and thankfully receives the assur- ance, that " we have an advocate with the Father, Jesus Christ the righteous, and that he is the pro- pitiation for our sins." Faith, thus planted, will have a root : a root which will stand in the day of trial : neither torn away by the bad counsel of the ungodly, nor loosened by our natural propensity to evil. When the way seems long and difficult, the ascent steep which leads to heaven ; when the " mortifying the deeds of the body," the " crucifying the flesh with the affections and lusts," costs incessant watchfulness and labour; the root will still retain its hold. " Looking unto Jesus, the author and finisher of our faith," we shall 8 Ezek. xxxvi. 26 9 Rom. vii. 13. ' Ib. v. 12. 3 Ib. v. 1621. * Johnxvi. 8. MARK IV. 18, 19. see that " our light affliction which is but for a mo- ment/' may well be endured for the sake of that eternal blessedness which he purchased at so vast a price.* And still further, for our faith has a double root, we shall perceive that if to " cut off a right hand, to pluck out a right eye," is hard to flesh and blood, the " indignation and wrath " is far more grievous which is reserved for " every soul of man that doeth evil." 5 LECTURE XXIV. SEED SOWN AMONG THORNS. MARK iv. 18, 19. 18. And these are they which are sown among thorns ; such as hear the word, 19. And the cares of this world, and the deceitfulness of riches, and the lusts of other things entering in, choke the word, and it lecometh unfruitful. The purpose of the husbandman who casts seed into his field, and the purpose of God in revealing himself to the world, are the same in this ; both look for a return. Both expect fruit for the seed sown. It makes the constant subject of complaint with the prophets against the Jewish people, that they dis- * 2 Cor. iv. 17. 5 Rom. ii. 8, 9. MARK IV. 18, 19. 113 appointed the expectation of the heavenly husband- man. " Now, inhabitants of Jerusalem and men of Judah, judge I pray you between me and my vine- yard. What could have been done more to my vineyard, that I have not done in it ? Wherefore, when I looked that it should bring forth grapes, brought it forth wild grapes ?' 51 And so in this part of the parable, the seed which fell among thorns is lost, because it becometh unfruitful: does not pro- duce that life of obedience, and holiness, and devoted- ness to God, which was the intent of his " grace that bringeth salvation." And the reason of hindrance is clearly laid down. The cares of this world , and the deceitfulness of riches, and the lusts of other things entering in, choke the word, and it becometh un- fruitful. 1. And yet this world must have its cares. The gospel does not detach men from the business of life. On the contrary, we are taught, " whatever our hand findeth to do, to do it with all our might:" 2 to be " not slothful in business, but fervent in spirit, serv- ing the Lord :" 3 " with quietness to work, and eat our own bread ;" 4 to " maintain good works for ne- cessary uses, not to be unfruitful, unprofitable to the community." 5 The difficulty is, so to regulate the needful business and cares of the world, that they never gain the precedence ; never be made the first object of our pursuit or desire ; never come into competition with " the kingdom of God and his righteousness." Our Lord perceived the danger of 1 Isa. v. 3, 4. 2 Eccles. ix. 10. 3 Rom. xii. 11. < 2 Thess. iii. 12. 5 Tit. iii. 14, 114 MAEKIV. 18, 19. this over carefulness in one whom he honoured with his love. For " Jesus loved Martha, and her sister." e Yet when he entered into her house, and saw her " cumbered about much serving," and heard her complain that her sister left her alone and without help, whilst she " sat at Jesus' feet, and heard his word ;" he said, " Martha, Martha, thou art careful and troubled about many things ; but one thing is needful." 7 So it too often happens that the necessary business of a family, the pursuit of a livelihood, the labours of a vocation, instead of being done whilst other things are not left undone, become the only things attended to. One hindrance after another prevents attendance at public worship, interferes with prayer at home, sets aside the study of God's word : till by degrees all serious thoughts of duty, all earnest en- deavours after heaven are choked, just as the ear of corn is choked when thorns and briars overtop it. Religion is not cast off, its truth is still avowed, its duties acknowledged ; the case is not the same as when the seed falls on stony ground : the blade does not wither, but the ear : the ear among thorns produces no grain, and the faith which is choked with cares leads to no such life of godliness as is the proper effect of faith, and proves it to be the work of God upon the heart : when they " who weep are as though they wept not, and they who rejoice, as though they rejoiced not, and they who buy, as though they possessed not, and they who use this world, as not abusing it/' 8 6 John xi. 5. 7 Luke x. 42. 8 1 Cor. vii. 31. MARK IV. 18, 19. 115 In one respect the cares of this world are more dangerous than its sins. They are more concealed. They escape notice ; like the pitfall, which entraps those who think they are walking in safety. They disguise themselves under the garb of duties, till the very duties have the effect of sins, by separating the heart from God. To prevent this, our duties must be hallowed. They must be begun and continued in the fear of God, and his blessing upon them must be daily and constantly invoked by prayer and the reading of his word. The day which he has set apart for himself must be kept holy : worldly business must never be suffered to encroach upon it. And thus the needful business of life will be sanctified ; will be done " unto God, and not to man :" and the care of the heavenly husbandman will keep down the thorns, that they do not choke the ear, and destroy its fruitfulness. 2. The next hindrance to Christian fruitfulness, is the deceitfulness of riches. Riches, like cares, ensnare by their deceitfulness. An improvement in our con- dition promises an increase of usefulness : and men seek their own gratification, persuading themselves that they are seeking the means of doing greater good. Perhaps the duty of providing for a family is so magnified in their eyes as to overpower all other duties. Thus by degrees the love of money takes possession of the heart, and the love of God propor- tionally decays. The heart cannot love two things best, or seek two things first : and we often see how wealth becomes the first thing sought, because it has become the first thing loved. And then it appears how " they that will be rich fall into temptation and i 2 116 MARK IV. 18, 19. a snare." 9 No opportunity must be missed, by which gain may be made : and thus the seasons are en- croached upon which ought to be assigned to the worship of God, to religious reading and meditation. What can follow but spiritual barrenness? Again, the love of money stands in the way of charity : men come to look at their possessions as means of advanc- ing themselves, not of doing God service ; and so become in the truest sense unfruitful ; " rich to themselves, and not rich towards God." * Further, where wealth is the great object, it is difficult to maintain strict integrity ; men look too closely to their own interests, to consider the interests of others ; and are dangerously tempted to violate " the royal law," of doing unto all men as they would men should do to them. Thus one step after another is taken in a wrong direction, till the right road is alto- gether lost ; the spark of grace is extinguished in the soul : and the man follows mammon instead of God. We see this in one, who had been taught better things both in precept and example : we see it in Gehazi, servant of the prophet Elisha. In him the love of money was " the root of evil." " Behold," he says, my master has spared " this rich Syrian ; has refused the present which he urged upon him. Surely I will run, and take somewhat of him." 2 So he hastens after Naaman : invents a fabulous tale ; receives the wealth which he desired. And his example leaves a useful warning, lest we also through the deceitfulness of riches, " err from the faith, and pierce ourselves through with many sorrows." 3 9 1 Tim. vi. 9. ' Luke xii. 21. 9 2 Kings v. 0. s 1 Tim. vi. 10. 6 MAEKIV. 18, 19. 117 3. There is still a third obstacle to the fruitfulness of the word. Besides the cares and the riches, the lusts of other things, or as St. Luke writes, 4 " the pleasures of this life," entering in, choke the word, and it becomes unfruitful. St. John describes these as "the lust of the flesh, the lust of the eyes, and the pride of life :" 5 which " are not of the Father," neither proceed from his grace, nor tend towards his love : " but are of the world ;" spring out of it, perish with it, and cause those who follow them, to perish also. " For if ye live after the flesh, ye shall die." They who are of the world, must " perish with the world." The Lord has drawn a lively portrait of one en- snared by this temptation, and has left it for our warning. He represents a certain rich man, whose ground brought forth plentifully, so that he had no room where to bestow his fruits. 6 " And he said ; This will I do : I will pull down my barns, and build greater ; and there will I bestow all my fruits and my goods. And I will say to my soul, Soul, thou hast much goods laid up for many years : take thine ease ; eat, drink, and be merry." What is this, but the lust of other things entering in ? the heart neg- lecting its proper business, and giving itself to things which have no concern with God and his kingdom ? When a man's " ground brings forth plentifully :" i. e. when the providence of God increases his means, he supplies him with fresh talents to " trade with :" he does not say, Use them to rejoice thy youth, to nourish thy vanity, to gratify thy desires : to go forth, 4 Luke viii. 14. 5 1 John ii. 15. 6 Lukexii. 1719. 118 MARK IV. 18, 19. and walk after the thoughts of thine heart and the sight of thine eyes. The command is very different : " Occupy till I come :" 7 use what is assigned thee according to the will of him who lends it ; and be ready to give an account of thy stewardship. The warning is given ; " Love not the world, neither the things that are in the world." " Set your affections on things above." King Solomon has left us a strik- ing lesson. He had indulged the love of other things to an extent that few can reach : had enjoyed what- ever wealth or power could procure him : and yet he was forced to acknowledge that " all was vanity and vexation of spirit." 8 All that was innocent, was vanity ; left nothing useful behind : and all that was not innocent, like too many of " the pleasures of this life," was " vexation :" ended in a troubled spirit, and a conscience ill at ease. And too much reason had Solomon to say this. He had once " tasted the good word of God, and the powers of the world to come." 9 But the lusts of other things entering in, choked the word : and the fruit which in his advanc- ing years he " brought to perfection," was not the fruit of the Spirit, but those works of the flesh " which war against the soul," and which the Chris- tian is taught to crucify. For " to be carnally minded, is death." One " that liveth in pleasure, is dead while he liveth :" l dead to all the real purposes of life, instead of being " alive to God," his will, and his glory. Such are the dangers of the world : the thorns and briars which impede the path of those who hear the ^ Luke xix. 13. 8 Eccles. ii. I 1 1. 9 Hcb. vi. 9. ' 1 Tim. v. 6. MARK IV. 18, 19. 119 word. The cares, or the riches, or the pleasures of this life in our progress through it, choke the word which ought to be growing up in the heart, and bringing forth fruit unto holiness. So that the Lord has too often cause to say, " Behold, I come these three years seeking fruit " from those who " call me Lord, Lord," " and find none :" 2 find " leaves only :" the profession of a faith in Christ, but the practice of those who " seek their portion in this world." Too late, this is discovered, and makes the bed of death the scene of vain lamentation. The cry of the foolish virgins is repeated ; " Our lamps are gone out." The world has extinguished them. Satan beguiled our hearts into the belief that all was as it should be. We were usefully occupied; we were lawfully improving the circumstances of our family ; or we were thankfully enjoying the pleasures of a scene which was soon to pass away. So we flattered ourselves ; and spoke peace to our hearts, " when there was no peace." But now the veil is removed, and the truth flashes upon our minds : we were " living to ourselves," and not to God ; not to him " who loved us, and gave himself for us," for the express purpose that he might " deliver us from the present evil world." 3 Had we been faithful to his word, he would not now have cast us off, but have given us a portion in a world " that fadeth not away." Such is the painful close of an unfruitful life, where the soul has been at all awakened. When death seems approaching, or sorrow brings the mind to reflection, it needs some proof that the soul has 2 Luke xiii. 7. 3 Gal. i. 4. 120 MAKKIV. 18, 19. ground to rest on : some sign that the life which has been lived, has been " lived in the faith of the Son of God," on whom alone there is dependence for eternity. There will be no such sign or proof when the word has been choked by cares, or riches, or the lusts of other things. And these will choke the word, unless they are carefully fenced out and guarded against : unless the heart is turned aside from the course which it would naturally follow, " the course of this world," and occupied with something better ; occupied in a work which requires all our thought and diligence, the business of " working out our salvation." Then the cares of life will have a second place ; and the culture of the soul will be first minded : other cares will be cast upon God, trusting the promise given to those who love and fear him. Then riches will be treated as a talent rather to be received with fear, than sought with eagerness : and the great concern will be, to prove " good stewards of the manifold gifts of God." Then the desire of other things will be restrained ; of all things which do not advance the arduous journey in which we are engaged. The refreshments of life will not be made the business of life, any more than the traveller makes the inn his permanent abode. The one work which we have to do, needs to be aided rather than impeded, by all the means we can em- ploy. It is no slight task to subdue indwelling sin, to defend the heart against temptation, to keep its rebellious movements in subjection. It is no slight task to be " faithful over the things " assigned us, whether few or many: no slight task to keep our lamps trimmed and our lights burning, and be pre- MAEK IV. 20. 121 pared to meet our Lord. We have need to " watch and pray always," that we " may be accounted worthy to escape those things which are to come to pass, and to stand before the Son of man." 5 LECTURE XXV. SEED SOWN ON GOOD GROUND. MARK iv. 20. 20. And these are they which are sown on good ground : such as hear the word, and receive it, and briny forth fruit, some thirty fold, some sixty, and some an hundred. Some hearts, as the former part of this parable has shown, are like the way side, and give no admis- sion to the seed. Others are light and shallow, so that the seed will not take root in them. Others are overcome with cares, so that they have no pro- duce ; the ears are like the ears of famine in Pha- raoh's dream, " withered, thin, and blasted with the east wind." * Still the promise is fulfilled : the word of the Lord does " not return unto him void, but ac- complishes that whereunto he sends it." 2 There are hearts which the grace of God opens, that the word enters them, and lodges in them, and makes head against tares and briars, and so becomes fruit- 5 Luke xxi. 36. ! Gen. xvi. 23. 2 Isa. Iv. 11. 122 MARK IV. 20. ful. There are " honest and good hearts," 3 such as hear the word, and receive it, and bring forth fruit, some thirty fold, some sixty, and some an hundred. These, when they hear the word receive it. St. Matthew says, " understand it." St. Luke, " keep it." 4 The receiving, the understanding, the keeping it, all represent the same thing : all describe the same sort of character, the same state of mind, a simple, teachable state : such as our Lord intends, when he says, " Verily, I say unto you, Whosoever shall not receive the kingdom of heaven as a little child, shall in no wise enter therein." 5 The scribes and Pharisees, and the Jewish people in general, when they heard the word, did not " understand it :" refused to " receive or keep it." When Jesus de- clared to them, " If a man keep my saying, he shall never see death : the Jews said unto him, Art thou greater than our father Abraham, which is dead, and the prophets are dead ; whom makest thou thyself?" 6 When he said to some who followed him, " If ye continue in my word, then are ye my disciples in- deed ; and ye shall know the truth, and the truth shall make you free:" 7 others retorted and said, "We be Abraham's children, and were never in bondage to any man : how sayest thou, ye shall be made free?" When he said, " For judgment I am come into this world, that they which see not might see, and that they which see might be made blind : some of the Pharisees which were with him heard these words, and said unto him, Are we blind also ?" 8 3 Luke viii. 15. 4 Matt.xiii. 23. Luke xiii. 15. 5 Luke xviii. 17. 6 John viii. 52. Ib. 3133. 8 John ix. 39, 40. MARK IV. 20. 123 Meanwhile there was the " honest and good heart," in one who had been cured of blindness, and affirmed of him who opened his eyes, " He is a prophet." g When the Pharisees reviled him, and said, " Give God the praise ; we know that this man is a sinner :" he boldly replied, " We know that God heareth not sinners ; but if any man be a worshipper of God, and doeth his will, him he heareth. If this man were not of God, he could do nothing." 1 There was much in the appearance of Jesus which prejudiced the Jews, and indisposed them to receive his word. They looked for greatness ; he came in weakness. They looked for majesty ; he was meek in character, and lowly in condition. They expected a royal throne, to which all nations should come and bow the knee : he went through the villages teaching, and had not always " where to lay his head." So likewise in the gospel, wherever it is made known, there is much which man may dispute and cavil at. The gospel addresses them as what they are natu- rally unwilling to own themselves ; it addresses them as sinners requiring pardon ; nay, not pardon only, but atonement ; the satisfaction furnished by ano- ther which they could not offer from themselves. Those are happy who recene this truth, " the eyes of their understandings being opened." But all do not receive it. The Pharisees were offended at it ; and replied, " Are we blind also ?" 2 Are we to be condemned, who are not publicans and sin- ners ; not extortioners, unjust, adulterers ; who " fast twice in the week, and give tithes of all we possess." 3 9 Johnix. 17. ' Ib. 24-33. 2 John ix. 40. Luke xi. 45. 3 Ib. xviii. 12. 124 MARK IV. 20. They refused to understand that " all have sinned, and come short of the glory of God:" and that " eternal life " is to be sougnt, not as the reward of man's deservings, but as " the gift of God through Jesus Christ." They did not so receive the word, as to confess, that " in ourselves, i. e. in our flesh, dwelleth no good thing :" that tried by the holiness and purity of the divine law, " no man living shall be justified." This was the great stumbling-block of the Jews ; who " being ignorant of God's righte- ousness, and going about to establish their own righteousness, did not submit themselves to the righteousness of God.'* 4 The same doctrine gives offence to many still, who plead a weak and frail nature ; who plead the strength of temptation, and the example of an evil world ; who in some way or other elude the acknowledgment, that all are alike " concluded under sin," " being justified freely by the grace of God through the redemption that is in Christ Jesus." 5 Others dispute the nature of the ransom : in the same spirit as the Jews, when they " strove amongst themselves, saying, How can this man give us his flesh to eat ?" For Jesus had declared, " I am the living bread which came down from heaven ; if any man eat of this bread, he shall live for ever ; and the bread that I will give is my flesh, which I will give for the life of the world." " Many of his disciples when they heard this, said, This is a hard saying, who can hear it? Arid from that time many of his dis- ciples went back, and walked no more with him." c 4 Rom. x. 3 5 lb. iii. 23. Gal. iii. 22. 6 John vi. 5160. MARK IV. 20. 125 So still the cross of Christ, the propitiation for the sins of the world, is to some " a stumbling-block," and to others " foolishness;" whilst they ask, How can the obedience of one make up for the disobe- dience of another ? How by the transgression of one can many be made sinners, or by the obedience of one can many be made righteous ? 7 And still, to as many as receive it, this doctrine " is the power of God unto salvation." 8 It shows them at once the holiness of God, and the sinfulness of sin : and it gives them a foundation to rest on, which they could never find in themselves : never find in their own repentance or obedience. And so being justified by the blood of Christ, shed for the remission of their sins, they " have peace with God," and going forth " in his fear, and in the comfort of the Holy Ghost," they bring forth fruit, some thirty fold, some sixty, and some an hundred. And this was the purpose of the husbandman who sowed the seed ; that the result should be FRUIT : " the fruit of the Spirit, which is love, joy, peace, longsuffering, gentleness, goodness, faith, meekness, temperance." 9 The word is, that Christ " gave him- self for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works." * And when this word is sown in good ground, it brings forth fruit : all who receive it bring forth fruit, though not all in equal proportion or abundance. This agrees with our experience in life. As there is a great difference in the natural powers of different 7 See Rom. v. 1221. 8 I Cor. i. 18. 9 Gal. v. 22. l Tit. ii. 14. 126 MARK TV. 20. men, so is there also in their spiritual attainments. Unto one five talents are given, to another two, to another one ; " to every man according to his several ability." 2 The apostles themselves varied in the de- gree of their fruitfulness. St. Paul says concerning himself, what is proved by his history, he " laboured more abundantly than they all :" 3 his trials were se- verer, his efforts in the cause of the gospel more widely extended. So amongst the early Christians, when they " who had lands or houses sold them, and brought the prices of the things that were sold, and laid them down at the apostles' feet :" those who had such possessions, and made this sacrifice, gave clearer proofs of zeal and earnestness, than they who received the produce of the same, when " dis- tribution was made to every man according as he had need." 4 Again, some who received the word, and kept it, and were " added to the church," re- tained their comforts, their families, and homes. But others gave themselves up to aid the progress of the gospel : like Aquila and Priscilla, of whom St. Paul says, that " for his life they laid down their own necks :" 5 to whom not only he " gave thanks, but all the churches of Christ." Onesiphorus was ano- ther, who stood by the apostle at a time of special danger, for he "oft refreshed him, and was not ashamed of his chain," when he was imprisoned at Rome. 6 So he speaks of Tychicus, that he was " a beloved bro- ther, and a faithful minister and fellow-servant in the Lord." 7 And so it is written of Dorcas, that she 2 Matt. xxv. 15. 3 1 Cor. xiii. 10. 4 Acts iv. 3437. 5 Rom. xvi. 11. 6 2Tim.i. 16. 7 Col. iv. 7. MARK IV. 20. 127 was " full of good works and alms deeds which she did," so that her death was the cause of general la- mentation. 8 It is the same in every age. As in the heavens above us there appear stars innumerable, and no. two stars have the same precise size or the same bright- ness : so amongst Christians ; there are different na- tural capacities, and different degrees of grace : there is in some much, in others little zeal : in some much, in others little self-denial : in some a perfect com- mand over the evil passions, in others, a daily con- flict, and sometimes an ineffectual conflict, against the remainder of sin. Some are hardly able to rise above the temporal things which draw them down- wards. Others soar upward as on eagles' wings, and though still encompassed with the flesh, and dwell- ing here below, have " their conversation in heaven." But as the stars, though differing from one another in glory, have all some brightness : and as they all agree in this, that they are governed by the same laws, and obey the will of their Creator : so it is, and must be, with all those who receive the word: they set before them as the rule of life the precepts of their heavenly Father : they endeavour to bear " fruit unto holiness :" they all have " the testimony of their conscience* that in simplicity and godly sincerity," according to the will of God, and not according to the course of this world, they have desired to walk before God in righteousness. For this they know ; there can be no other proof that they have understood, and received, and kept the word, except that they bring forth fruit, whether it be thirty, or sixty, or an hundredfold. 8 Acts ix. 3639. 128 MARK. IV. 21 25. LECTURE XXVI. THE NEED OF ZEAL AND FAITHFULNESS. MARK iv. 2125. 21. And he said unto them, Is a candle brought to be put under a bushel, or under a bed, and not to be set on a candlestick ? 22. For there is nothing hid, which shall not be mani- fested ; neither was any thing kept secret, but that it should come abroad. 23. If any man have ears to hear, let him hear. These words were designed to excite the atten- tion of the apostles to the parables which our Lord was now uttering, more of which are preserved in the corresponding chapter of St. Matthew, than Mark has here repeated. 1 He warns them to use all their faculties ; for they would be called into exercise hereafter. They were not to suppose, that because he spoke these things to them in private, they were always to be spoken privately. On the contrary, there is nothing hid, which shall not be manifested ; neither any thing kept secret, but that it should come abroad. It would be unreasonable first to light a lamp, and then conceal it where it could benefit no one. Yet such would be the case, unless provision were made See Matt. xiii. 2433. MARK. IV. 2125. 129 that what is now " secret " should hereafter " be known and come abroad." 2 Much was now spoken in parables. Much re- lating to the kingdom of heaven could not now be understood, and was hid from the world. Those who now surrounded our Lord, were appointed to the duty of making manifest what prophets and righ- teous men had desired to see, and had not seen, and to hear, and had not heard. Thus he demands their ATTENTION : He that hath ears to hear, let him hear. But he further demands their FAITHFULNESS. The proverb should apply to them, which deals with men according as they deal with others ; measures out to them, as they have measured : so that they who have dealt sparingly, receive also sparingly ; and they receive plenteously who have dealt out plen- teously. This should be the rule, in regard to their knowledge and spiritual gifts. To those that hear, should more be given. To those who should take heed what they hear, in order that having received it into their own hearts, they may communicate the same to others, and so fulfil the work appointed them; to those should more be given. The Lord had " many things to say to them," which at present they " could not hear." 3 "He spake the word unto them, as they were able to hear it." * By degrees they should "know all parables." But they must be zealous and faithful to the charge entrusted to them. As there was a reward to the diligent and attentive, he should have more abundance; so there was a penalty to the careless and slothful ; 2 Luke viii. 17- 3 John xvi. 12. 4 See verse, 33. K 130 MARK IV. 21 25. that which " he seemeth to have " should be taken away. 5 24. And he saith unto them, Take heed what ye hear : ivith what measure ye mete, it shall be measured to you : and unto you that hear shall more be given. 26. For he that hath, to him shall be given : and he that hath not, from him s/tall be taken even that which he hath. It is a common saying in ordinary life, He that is rich, shall be richer, and he that is poor, shall be poorer. And we can understand how this often happens in the course of human affairs. Here, however, it seems to be laid down as part of the providence of God ; as his rule in dealing with man. And at first sight, it might appear that the rule ought rather to be reversed ; that the talent should be taken from him that hath abundance, and given to him that hath not. All depends upon the cause of the poverty. If a man were poor through misfortune, to take from him his remaining substance would be cruel and unjust. It would be to act the part of the rich man in the prophet Nathan's parable, 6 who " spared to take of his own flock and of his own herd, for the traveller who had come unto him, but took the one ewe lamb of the poor man which he had bought and nourished up." This is not the way of " the judge of all the earth :" of Him who must " do right." 7 But suppose the case of the prodigal, who when come to age, gathered all together, and left his father's house, and " went into a far country, and 5 Luke viii. 19. 6 2 Sam. xii. 14. 7 Gen. xviii. 25. MARK IV. 2125. 131 there wasted his substance in riotous living." 8 At last " there came a mighty famine in the land " to which he had betaken himself, and " he began to be in want." Is he entitled to a fresh fortune, which he may again dissipate in sinful revelry ? Shall addi- tional talents be supplied him, now that he has proved himself so unworthy of his advantages ? The Jewish people had been such prodigals, and were now suffering the consequences. They were spiritually poor, because they had wasted their wealth. They were in darkness, because they closed their eyes against the light. They were ignorant, because they were unwilling to know the truth. Therefore the proverb was fulfilled in them : He that hath not, from him shall be taken even that which he hath. The Lord warns those who were " about him with the twelve," that such was the law of God's provi- dence towards men, and would be the rule with them as with others. So that they must take heed what they hear, that more might be given them : as to a " faithful and wise steward," whom experience has proved to be worthy of such confidence. Like Joseph, for example, who so zealously served his master that instead of treating him as a slave, he "made him overseer over his house, and all that he had he put into his hand." 9 Still further, proceed- ing in his fidelity, he was " set over all the land of Egypt," second to the king alone. * Whereas upon the unjust steward, who wastes his master's goods, the sentence is pronounced, "Give an account of a Luke xv. 13. 9 Gen. xxxix. 4. 1 Ib. xli. 40, 41. K 2 132 MARK IV. 2629. thy stewardship ; for thou mayest be no longer stew- ard." 2 From him that hath not, shall be' taken even that which he hath. LECTURE XXVII. THE KINGDOM OF GOD COMPARED TO THE GROWTH OF GRAIN. MARK iv. 2629. 26. So is the kingdom of God, as if a man should cast seed into the ground ; 27. And should sleep, and rise night and day, and the seed should spring and grow up, he knoweth not how. 28. For the earth bring eth forth fruit of herself: first the blade, then the ear, after that the full corn in the ear. 29. But when the fruit is brought forth, immediately he putteth in the sickle, because the harvest is come. This parable describes the manner in which the gospel should grow secretly and make its gradual way, both in the world at large, and in the hearts of individuals. So is the kingdom of God as if a man should cast seed into the ground. Our Lord himself was now that man : he was eradicating the errors of the Jewish people, and sowing eternal truth in their stead : he was declaring the real nature of God's 2 Luke xvi. 1, 2. MARK IV. 26 29. 133 heavenly kingdom, and revealing the way which leads to it : he was opening to mankind the secrets of their own corrupt hearts, and the renewing change which they required ; he was explaining what is, and what is not, "true and undefiled religion." Thus he cast seed into the ground, which should long re- main. It was to remain in the memories of those who received it, till called forth by the command of the Holy Spirit ; and disclosed by a gradual deve- lopment, " to the Jew first, and afterward to the Gentile." It was to be transmitted slowly, and by degrees, from city to town, and from town to vil- lage : from province to province, from country to country. And thus would spring up first the blade, then the ear, after that the full corn in the ear. First, the number of the names together would be about an hundred and twenty. Not long after would be added unto them about three thousand souls. By degrees the word of the Lord would increase, and the number of the disciples multiply in Jerusalem greatly, both of men and women, and " a great com- pany of the priests would be obedient to the faith." Then the gift of the Holy Ghost would be poured out upon the Gentiles also : multitudes would so " learn Christ " as to turn from their idolatrous " vanities to serve the living God ;" to " be renewed in the spirit of their minds :" and to " put on the new man, which, after God, is created in righteous- ness and true holiness." All this, and much more, was foreseen by our Lord when he uttered this parable. He knew that the seed which he came to sow, should spring and grow up, man knoweth not how. 134 MABK IV. 2629. And what Christ, the chief husbandman, was then doing in person, has been carried on since, and is constantly carrying on, by those who believe his word. The sowers who cast the seed are of va- rious orders. They are the ministers, to whom a field is entrusted that they should dress and keep it ; they are the parents, whose duty is to imbue the infant mind with the Scriptures from its youth ; they are the masters of families, who, like faithful Abraham, "command their household that they keep the way of the Lord ;" they are the missiona- ries, who cause the heathen to hear, " every man in his own tongue, the wonderful works of God ;" they are the zealous Christians, who, in whatever station or circumstances, use their means and op- portunities to drop the fructifying word into the ground of the human heart. And these act like the husbandman who casts his seed into the furrow. He knows that it will lie there through a long and dreary period, before it springs up and repays his labour. Still, in the appointment of Providence, he may expect first the blade, then the ear, after that the full corn in the ear. So is it with the Christian, who, in whatever cir- cumstances, may cast the gospel seed. To the fears of the minister, it may often seem to be thrown away upon hopeless ignorance. The parent may discover no depth of earth to receive it. With the master, it may appear choked among the cares of the world, and the desire of other things. In other cases, it is trampled under foot, or devoured by the fowls of the air. 8 MAKK IV. 26 29. 135 Yet it may happen, under the most unpromising circumstances, that while we sleep and rise, night and day, the seed shall spring up, and the earth bring forth fruit. The early season may be un- favourable, and there shall be no sign of vegetation. But seasons vary : and in the course of God's pro- vidence a more hopeful time may come. " In the morning sow thy seed, and in the evening withhold not thine hand : for thou knowest not whether shall prosper, either this or that, or whether they both shall be alike good." * The changes which occur in life, from health to sickness, from prosperity to ad- versity, may be like the change of the seasons from cold to heat, or from drought to moisture ; and the long dormant seed may at last show signs of growth. First appears a seriousness unknown before, a sense of the value of the soul, an apprehension of eternity. Then a movement of the heart towards him, who invites all who have ears to hear : and at last, a true scriptural faith, attended by " works meet for re- pentance ;" proving, that though man knows not how the growth takes place, the Spirit has wrought it. For repentance, " and works meet for repentance," are fruits of the Spirit. As we know that there has fallen the genial rain, and the ripening sun has shone, when we see a golden harvest repaying the husbandman for his toil and patience : so when we see love, and peace, and gentleness, and piety abound- ing, we know the work of the Spirit of God. " It is the Lord's doing, and it is marvellous in our eyes." This late reward of labour is seen in the conver- sion of nations, as well as of individuals. The mis- 1 Eccles. xi. 6. 136 MARK IV. 2629. sionary who carries into a heathen country the know- ledge of God, and of Jesus Christ whom he hath sent, is often obliged to sit down for years, and see no springing blade. Nothing can support him but the spirit of faith : of faith in him who has pro- nounced that his word " shall not return unto him void, but shall accomplish the thing whereto he sends it." 2 But after patient waiting he is commonly permitted to see symptoms of spiritual life ; the blade of Christian faith, and hope, and charity shines forth among the rank weeds of heathenism, and re- wards his persevering toil. So it proved in the islands of the Pacific, where in late years the power of the gospel has been re- markably displayed. " For sixteen years, notwith- standing the untiring zeal, the incessant journies, the faithful exhortations of several devoted men, no spirit of interest or inquiry appeared : no solitary instance of conversion took place : the wars of the natives continued frequent and desolating, and their idolatries abominable and cruel. The heavens above seemed to be as brass, and the earth as iron. At length the set time came, and God was pleased to commence the work of conversion in such a manner as to secure all the glory to himself. This is worthy of special notice : for the missionaries, at the time the work commenced, were driven away from the island of Tahiti by war, and cut off from all commu- nication with it. Two native servants, formerly in the families of the missionaries, had received un- known to them, some favourable impressions, and had united together for prayer. To these a number of 2 Isa.lv. 11. MARK IV. 2629. 137 persons had attached themselves, so that on the re- turn of the missionaries to Tahiti at the termination of the war, they found a number of praying~people ; and they had little else to do but to help forward the work which God had so wonderfully and unex- pectedly begun." 3 What is this, but the seed springing up and grow- ing, the husbandman knows not how ! And then, when the fruit is brought forth, imme- diately he putteth in the sickle, because the harvest is come. There is a fit time, when He who caused the seed to be sown, and the blade to grow up and flourish, gathers in the ripened grain. If we speak of an individual Christian, at the season when he sees fit, the heavenly husbandman will take him to his rest. And also when the fulness of time arrives, he will put in his sickle, and reap the great harvest of the world. " The Son of man shall come in his glory, and all the holy angels with him," and "gather the wheat into his garner." One remark remains. In order that there may be the full corn in the ear, there must be first, the blade. There must be spiritual life. The seed must not be lying idle and inactive, so that no one could perceive whether any had been sown. The Lord must not have cause to say, what he said of the Israelites of old, " What could have been done more to my field, that I have not done in it ? Where- fore, when I looked that it should bring forth fruit," is there no ear, no full corn in the ear ? 4 3 Williams' Enterprises in the South Sea, i. 16. 4 See Isa. v. 4. MARK IV. 3034. LECTURE XXVIII. THE KINGDOM OF GOD COMPARED TO A GRAIN OF MUSTARD SEED. MARK iv. 3034. 30. And he said, Whereunto shall we liken the kingdom of God ? or with what comparison shall we compare it ? 31. It is like a grain of mustard seed, which, when it is sown in the earth, is less than all the seeds that be in the earth. There could be no more exact comparison of the state of the gospel, at the time when our Lord was speaking. It was indeed the least of all seeds that ever grew up into a stately tree. The seed was sown in the earth, when, in fulfil- ment of prophecy, John the Baptist went throughout the country of Judea, saying, " Repent ye, for the kingdom of heaven is at hand." * The seed was sown, when Jesus declared his divine commission, the purpose for which he was " made man." " So God loved the world, that he gave his only begotten Son, that whosoever believeth in Him might not perish, but have everlasting life." 2 The seed was sown, when he sent out his disciples through the land, and issued his invitation, " Come unto me, all 1 Matt. iii. 2. John iii 6. MARK IV. 30 34. 139 ye that labour and are heavy laden, and I will give you rest." 3 But who " believed the report," and to whom was the " arm of the Lord revealed ?" 4 He was " called a Nazarene :" and shall "Christ come out of Galilee ?" " We know not this man, whence he is," said the chief priests and elders, they who in- fluenced the opinions of the people : and asked con- temptuously, " Have any of the rulers or of the Pha- risees believed in him ?" 3 So that whoever then heard the Lord Jesus discoursing on heavenly things; saw those who stood around him and listened to him, " the common people ;" saw his company formed of men who were lately casting their nets into the sea of Galilee ; saw those who worshipped him, a man who had been born blind, or a leper who had been cleansed, or a woman of Canaan ; saw those who honoured him and sung Hosannas to his name, the children and women as he passed along : would see what was sown to be the least of all seeds : would acknowledge the justness of the prophecy, " He shall grow up as a tender plant, as a root out of a dry ground." 6 32. But when it is sown, it groweth up, and becometh greater than all herbs, and shooleth out great branches ; so that the fowls of the air may lodge under the shadow of it? Even before the death of Jesus, the tree was grow- ing. The chief priests saw it needful to consult 3 Matt. xi. 28. 4 As foretold by Isaiah, liii. 1. 5 See John vii. 4153. 6 Isaiah liii. 2. 7 Travellers state this to be the case with the mustard tree of the East. 140 MARK IV. 3034. together, and said, " What do we ? For this man doeth many miracles ; and if we let him alone, all men will believe in him." 8 A few years after, " the word of God increased, and the number of disciples multiplied in Jerusalem greatly ; and a great com- pany of the priests were obedient to the faith." 9 The complaint of the unbelieving Jews at Thessalo- nica acknowledges the growth of the plant j 1 for they said, " Those that have turned the world upside down have come hither also." And Demetrius at Ephesus stirred up his fellow craftsmen, saying, " Ye see how not alone at Ephesus, but almost throughout all Asia this Paul hath persuaded and turned away much people." 2 So " mightily grew the word of God, and pre- vailed," till at last the least of all seeds became greater than all herbs, and shot out great branches. Those false gods which the ancient countries of Europe and Asia had " ignorantly worshipped," gave way before the God of all the earth : and the temples which had been raised to Satan paid honour to him who came to destroy the works of Satan. The gospel grew up like a gigantic forest tree ; which for a while is overshadowed by those around it, and remains unobserved amongst the rest : till at length it rises above them, and spreads its branches on every side, and attains the lofty height which belongs to its nature, while the small shrubs and plants below gra- dually disappear, and cannot continue to exist under its shade. John xi. 47. 9 Acts vi. 7. 1 Ib. xvii. 6. 2 ib. xi x . 26. MARK IV. 3034. 141 But the fowls of the air may lodge under the shadow of it. The fowls of the air have nests, for which the branches of a spreading tree afford a proper resting place. They find a shelter there, in the night season, or during the raging of the tempest. And so St. Paul speaks of those who have found a shelter in the gospel, having " fled for refuge to lay hold on the hope set before them." 3 And our Lord in uttering this parable, foresaw the fulfilment of that prophecy which said concerning Jerusalem, " The Gentiles shall come to thy light, and kings to the brightness of thy rising." "Lift up thine eyes round about, and see ; all they gather themselves together, they come unto thee," they " fly as a cloud, like doves to their windows." 4 What else was it, when the darkness which covered the earth was dis- persed, and the light of the gospel prevailed : when multitudes came " from the East and from the West, from the North and from the South, and sat down in the kingdom of God :" when all the nations which formed the vast empire of Rome one after another turned from the vanities of their idolatry " to serve the living and true God, and wait for his Son from heaven ?" 5 So that the least of all seeds to outward appearance and in earthly power, became greater than all herbs, and the fowls of the air lodged under its shadow. And they are blessed who do find this resting place : experience the truth of the promise, " Take my yoke upon you, and learn of me, and ye shall find rest unto your souls." 3 Heb. vi. 18. 4 Isa. Ix. 14. 5 1 Thess. i. 9. 142 MARK IV. 3034. As night approaches, or when a storm threatens, we observe the fowls of the air resorting to the shelter of some well known tree, and defending themselves beneath its branches. But it is their ancient haunt ; their accustomed place of refuge. They have not then to seek one, when the darkness or the storm has come on. So it must be with all who desire to find at last the shelter of the gospel. They must have foreseen the danger will arrive, and have provided for their souls in time. They must have prepared a shelter from the darkness during the proper season : whilst it is day. Our Lord has left a solemn caution against delay : " Many, I say unto you, will seek to enter in, and shall not be able." 6 33. And with many such parables spake he the word unto them, as they were able to hear it? 34. But without a parable spake he not unto them : and when they were alone he expounded all things to his dis- ciples. 6 Luke xiii. 24. 7 Alluding especially to the parables concerning the progress of his kingdom, as the tares of the field, the pearl of great price, the treasure hid in a field, the net cast into the sea ; which are all related by St. Matthew in this connexion. MARK IV. 3541. 143 LECTURE XXIX. THE STORM LULLED. MARK iv. 35 41. 35. And the same day, when the even was come, he saith unto them, Let us pass over unto the other side. 36. And when they had sent away the multitude, they took him even as he was in the ship. And there were also with him other little ships. 37. And there arose a great storm of wind, and the waves beat into the ship, so that it was now full. 38. And he was in the hinder part of the ship, asleep on a pillow : and they awake him, and say unto him, Master, carest thou not that we perish ? 39. And he arose, and rebuked the wind, and said unto the sea, Peace, be still. And the wind ceased, and there was a great calm. 40. And he said unto them, Why are ye so fearful ? how is it that ye have no faith ? 41. And they feared greatly, and saith one to another, What manner of man is this, that even the wind and the sea obey him ? There is much in this short narrative which we may turn to our own use. It furnishes the Christian with an example of dangers and difficulties to which he may be exposed in his passage through this tem- pestuous world. It shows him the defence which he must secure to himself: it describes the security which under that protection he may enjoy. 144 MARK IV. 3541. Consider, first, the company which encountered the storm. Embarked in this little ship, were Jesus and his disciples. Jesus, the Son of God, who had come to bless the world, by reconciling it to God : and his disciples, who received him as the promised Sa- viour, and believed that " he had the words of eter- nal life." Their case, then, ought to be ours also. For he has called us, as he called them, to follow him, to enter into his service, to put ourselves into his hands, to be guided by him " into the way of peace." And those who have listened to his call, are passing through the world, as these disciples were crossing the sea, in company with God their Saviour. But they have not yet entered into their rest. It is not a sea without storms. There arose a great storm of wind, and the waves beat into the ship. Here, too, is life, every-day life. The Christian is not secure from difficulties, and dangers, and sor- rows. Christ himself was tossed with winds and waves : and so must his disciples be, both from within and from without, even whilst they have him with them, and are sailing by his direction. Whilst this tempest was raging, Jesus was asleep. And they awake him, and say unto him, Master, carest thou not that we perish f In this there is something to blame, and much to approve. There is this to blame, that they show some signs of murmuring, because he had suffered them to fall into such peril : some signs of doubting, whether he could or would deliver them. Yet is not this a picture of ourselves? How feeble is faith, 5 MARK IV. 3541. 145 when pressed with heavy trials ! How apt are secret complaints and repinings against God to mingle with our supplications ! As if our Redeemer, had he really loved us, ought to have preserved us from falling into those troubles. Master, carest tkou not that we perish f At the same time there is this to approve in the disciples, that they knew at once to whom to apply in the hour of trial. Over those who do thus commit themselves to him, and are found with him in the way of duty, |he is ever watchful. True, as man, lie was asleep : for he had taken upon him the weakness of our nature. But as God, he is ever waking : " he that keepeth his people, neither slumbers nor sleeps ;" and not one of his little ones shall ever perish, through want of his protection or failure of his care. This was soon seen, when at the call of his disciples he arose, and rebuked the wind, and said unto the sea, Peace, be still. And the wind ceased, and there was a great calm. As it happens sometimes in life, when prayer has a gracious answer, and sorrow is turned into joy, or troublesome opposition ceases, or some appre- hended danger is unexpectedly removed. Having thus assured them of their safety, he gently reproves the alarm of his disciples. Why are ye so fearful? how is it that ye have no faith f As much as to say, Have ye not seen enough of my kindness and enough of my power, to believe that ye must be safe when ye are in my hands ? They had witnessed many of his miracles ; they had heard his gracious promises ; they knew the services which they were chosen for, and destined to perform ; yet, L 146 MARK IV. 3541. in the hurry of the present danger, all these thoughts vanished from their minds : as too often, when the hour of temptation arrives, we forget every thing we have heard, and every thing we have believed, and every thing we have determined. And well might the Lord say, Why are ye so fearful f how is it that ye have so little faith f Has it not been promised, " Fear ye not, for I am with you ;" " My grace is sufficient for thee ;" u My strength is made perfect in weakness;" " Ye can do all things, through Christ who strengthened you." Christians have learnt to expect this, by the re- corded experience of their brethren. It was new to those who witnessed it; and they feared ex- ceedingly, and said one to another, What mariner of man is this, that even the wind and the sea obey him f They might well be struck with awe and wonder, who knew not what manner of man he was. But we cannot wonder, to whom it is revealed, that by Him God made the worlds, and " without Him was not any thing made that was made." It is really no wonder that the thing created should yield to the power of its creator ; that he who " fixed the bounds of the sea by a perpetual decree," should say, " Hitherto shalt thou come and no farther, and here shall thy proud waves be stayed." Our chief lesson is, however, that Christ may be trusted to deliver us both from outward and from internal enemies. Outward difficulties, which seem to threaten our course, are often turned aside when we meet them in the strengtli of the Lord. And so are the far worse and more dangerous hindrances 5 MARK V. 1 SO. 147 which arise from our own bad passions. Why are ye fearful, ye of little faith ! There is one to deliver us from " the body of death " within, from " the law of sin which is in our members." Com- mit yourselves to Him, " who is able to save to the uttermost." Seek of him strength against the sins that most easily beset you. He shall rebuke the winds and the waves, and there shall be a great calm : and men shall marvel and say, What manner of religion is this, that the most stubborn passions, and the most rebellious lusts obey it? Even the disciple shall be a marvel to himself : that passions which had tossed him all his life, and against which he had vainly struggled, have been calmed and made to cease by the word of the Son of God. LECTURE XXX. EVIL SPIRITS CAST INTO A HERD OF SWINE. MARK v. 1 20. 1. And they came over unto the other side of the sea, into the country of the Gadaeenes. 2. And when he was come out of the ship, immediately there met him out of the tombs a man with an unclean spirit? 3. Who had his dwelling among the tombs ; and no man could bind him, no, not with chains : 1 As before, ch. i. 24. L 2 148 MARK V. 120. 4. Because that he had been often bound with fetters and chains, and the chains had been plucked asunder by him, and the fetters broken in pieces : neither could any man tame him. 5. And always, night and day, he was in the mountains, and in the tombs, crying, and cutting himself with stones. 6. But when he saw Jesus afar off, he ran and worship- ped him, 7. And cried with a loud voice, and said, What have I to do with thee, Jesus, thou Son of the most high God ? I adjure thee by God, that thou torment me not. 8. For he said unto him, Come out of the man, thou un- clean spirit. 9. And he asked him, What is thy name ? And he an- swered, saying, My name is Legion : for we are many. 10. And he besought him much that he would not send them away out of the country. We have here the description of a man in a lamentable state of insanity, dangerous to himself, and dangerous to others. And this state, which we should otherwise have referred to natural causes producing disturbance of the brain, we are here taught to ascribe to an unclean, or evil spirit. This spirit recognizes the Lord Jesus, and cried with a loud voice, What have I to do with thee, Jesus, thou Son of the most high God f I adjure thee by God, that thou torment me not. It is indeed a fearful question, What have I to do with thee, Jesus, thou Son of the most high Godf This unclean spirit was not one of those beings whom Jesus came " to seek and to save." He is aware of this, and says, What have I to do with thee f That which was the deep calamity of the evil MARK V. 120. 149 spirit, is a calamity which need belong to none of the race of mankind to whom the way of salvation is made known. But it is a state in which too many wilfully place themselves. By their careless indif- ference to the gospel, or by their open hostility to its commands, they seem to say, What have I to do with thee, Jesus, thou Son of God f By stifling in the birth the suggestions of conscience, by closing the avenues at which truth might enter, by rejecting the occasional warnings which they hear, they almost seem to say, / adjure thee that thou torment me not. Suffer me to pass through the short interval which remains, in ignorance and apathy. It was thus that our Lord complained and la- mented over the Jews his countrymen, " Ye will not come unto me, that ye might have life." Jesus seizes the occasion, to show that he was Lord of those evil spirits which are the enemies of mankind. 11. Now there was there nigh unto the mountains a great herd of swine feeding . 12. And all the devils besought him, saying, Send us into the swine, that we may enter into them. 13. And forthwith Jesus gave them leave. And the un- clean spirits went out, and entered into the swine : and the herd ran violently down a steep place into the sea, (they were about two thousand ;) and were choked in the sea. 14. And they that fed the swine fled, and told it in the city, and in the country. And they went out to see what it was that was done. 15. And they come to Jesus, and see him that was pos- sessed with the devil, and had the legion, sitting, and cloth- ed, and in his right mind : and they were afraid. 16. And they that saw it told them how it lefel to him J50 MARKV. 1 20. that was possessed with the devil, and also concerning the swine. 1 7. And they began to pray him to depart out of their coast. 18. And when he was come into the ship, he that had been possessed with the devil prayed him that he might be with him. 19. Howbeit Jesus suffered him not, but saith unto him, Go home to thy friends, and tell them how great things the Lord hath done for thee, and hath had compassion on thee. 20. And he departed, and began to publish in Decapolis how great things Jesus had done for him : and all men did marvel. The account here given, furnishes a striking illus- tration of the consequences which were to follow the coming of our Lord. First, the apostle tells us that he must reign, " till he shall have put down all rule and all au- thority and power," that shall dare to exalt itself against him. " He must reign, till he hath put all enemies under his feet." 2 The end, therefore, of the swine into which the devils entered, is an emblem of that destiny which awaits all hardened and un- repenting sinners, who " are led captive by Satan at his will :" is an emblem of that " final destruction from the presence of the Lord * for which the evil spirits themselves are reserved " in chains under darkness unto the great day." It is a warning therefore to all, that they " harden not their hearts." " Now is the accepted time ; now is the day of salvation." Secondly, the change produced in the man who is relieved from this dominion of the unclean spirit, 8 1 Cor. xv. 24. MARKV. 1 20. 351 represents the case of the penitent, when delivered from the dominion of Satan by the influence of the Holy Ghost. The abandoned sinner who has thrown off the al- legiance which he owed to his Creator, and spurns the commandments which are intended to govern him, may be compared to the wretched creature of whom it is here said, that he had been often bound with fetters and chains, and the chains had been plucked asunder by him, and the fetters broken in pieces ; neither could any man tame him. When such an one is reclaimed by the Holy Spirit acting through the word of the gospel, and convincing him " of sin, and of righteousness, and of judgment," the change is like that in the miracle before us. They come to Jesus, and see him that was possessed of the devil, and had the legion, sitting, and clothed, and in his right mind. He no longer lives in a manner unsuited to a reasonable being, and ranges through haunts which threaten his de- struction : but he is found sitting at the feet of him by whom he has been " delivered from the power of darkness ;" 3 he is clothed with that " righteousness which is upon all them that believe :" he is in his right mind. He was not in his right mind, when he lived " without God in the world :" when he lived as the brute beast " which has no understanding :" when he lived as if he had no immortal soul. He is in his right mind, when " the spirit of his mind is renewed," and he begins to live as " a member of Christ, a child of God, and an inheritor of the kingdom of heaven." And so is the prophecy fulfilled, " Thus 3 See Col. i. 13. 152 MARK V. 120. saith the Lord, Even the captives of the mighty shall be taken away, and the prey of the terrible shall be delivered: for I will contend with him that contendeth with thee, and will save thy chil- dren." 4 We must observe, further, the conduct of the man that had been possessed with a devil. He prayed Jesus that he might be with him. Howbeit, Jesus suffered him not, but saith unto him, Go home to thy friends, and tell them how great things the Lord hath done for thee, and hath had compassion on thee. Those who enjoy the blessing of " peace with God through Jesus Christ," will be with him, not indeed in presence, but in spirit, in the exercise of prayer, and in the habit of obedience ; and they will publish the great things done for them : that is, by their in- struction, their advice, and their example, they will recommend to all around them the same faith which is the source of their own comfort, and the guide of their own lives. 4 Isaiah xlix. 25. MARK V. 2134. 153 LECTURE XXXI. THE FAITH OF A WOMAN WHO HAD LONG SUF- FERED UNDER A DISEASE, REWARDED BY A CURE. MARK v. 2134. 2 1 . And when Jesus was passed over again by ship unto the other side, much people gathered unto them : and he was nigh unto the sea. 22. And, behold, there cometh one of the rulers of the synagogue, Jairus by name ; and when he saw him, he fell at his feet, 23. And besought him greatly, saying, My little daugh- ter 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. 24. And Jesus went with him ; and much people followed him, and thronged him. 25. And a certain woman, which had an issue of blood twelve years, 26. And had suffered many things of many physicians, and had spent all that she had, and was nothing bettered, but rather grew worse p , 27. When she had heard of Jesus, came in the press be- hind, and touched his garment. 28. For she said, If I may touch but his clothes, I shall be whole. This is one of the miracles which sets before us the power of faith, and is therefore profitable, not only for the conviction of those who saw it, but for 151 MAEKY. the instruction and example of us for whom it is re- corded. The woman had heard concerning Jesus, of the mercy which he had shown, and the power which he possessed : she had so strong a persuasion of it as to say, If I may but touch his yarment, I shall be whole. A like persuasion must prevail in all who seek the benefit of his atonement. " He that cometh to God, must first believe that he is, and that he is a rewarder of them that diligently seek him." He that cometh to Christ, must first believe that he is the Son of God, and that " his blood cleanseth from all sin." Therefore he says to Jairus, (v. 36,) " be not afraid ; only believe." And in another case ; " If thou canst believe ; all things are possible to him that believeth." J Together with this faith in his saving power, there must be the same personal application of it to ourselves. His " virtue," the virtue of his sacri- fice, remains the same, whether it is sought or no ; but we must ask, that we may receive ; we must seek, that we may find the benefit. He would have retained his power to heal ; but this woman would not have profited by it, unless she had pressed through the crowd, and touched the border of his garment, saying to herself, If I do but touch his clothes, I shall be whole. Her conduct, then, is an example of that faith which claims for itself the blessing covenanted to us in baptism, applies the promises of the gospel, and seeks for remission of sin and acceptance with 1 Ch. ix. 23. MARKV. 21 34. 155 God through Christ the Saviour of the world.2 And what follows is the proof of its reward. This poor woman received an immediate cure. 29. And straightway the fountain of her blood was dried up ; and she felt in her body that she was healed of that plague. 30. And Jesus, immediately knowing in himself that virtue had gone out of him, turned him about in the press, and said, Who touched my clothes ? 31. And his disciples said unto him, Thou seest the mul- titude thronging thee, and sayest thou, Who touched me ? 32. And he looked round about to see her that had done this thing. 33. But the woman fearing and trembling, knowing what was done in her, came and fell down before him, and told him all the truth. 34. And he said unto her, Daughter^ thy faith hath made thee whole ; go in peace, and be whole of thy plague. There were many who crowded upon our Lord. But he at once distinguished the application which had been made in faith. He said, " Somebody hath touched me ; for I perceive that virtue is gone out f "^ of me. * In the same manner he distinguishes between those who bear his name, or profess his faith, but go no further than a name or a profession ; and those who really feel their own wants, and under- stand his power, and exercise the privilege to which they are entitled, and seek deliverance by the vir- 2 This faith is promised by their sureties for those who are baptized in infancy, " which promise, when they come to age, themselves are bound to perform." 3 So St. Luke relates it, viii. 46. 156 MARKV. 21 34. tue of his propitiation. To the eye of man there may often be as little difference, as there was to the eye of the disciples between the multitude and this woman. The faithful and the faithless are baptized alike ; they worship in the same church ; they attend the same memorial of his death. But he discerns a difference, because he discerns the heart ; He " knows his sheep," as he is known by them. He knows those who are really penitent, really humble before God, really desirous of living " righteously, soberly, and godly," really looking for the " blessed hope " of his second " glorious appearing." And such may take the comfort of the words, Thy faith hath made thee whole ; go in peace. There is indeed a difference. This woman was immediately sensible of the mercy granted her. She felt in her body that she was healed of that plague. But the Christian has not always the same confidence, that he has received pardon of his sins. It may be better for him not to enjoy such assurance. That inward peace is the gift of the Holy Spirit; and, like other blessings, it may be wisely and mercifully withheld from many who are objects of their Redeemer's tenderest care. They are, however, not less secure when fearing, than when rejoicing. He knows their faith, though he may keep them uncertain of their pardon. Groundless fear, in such a case, is far preferable to groundless security. And as it often happens in nature, that a day of cloud and rain ends in a bright gleam of sunshine, so, likewise, in the dispensa- tions of grace, it sometimes pleases God that the soul which has lingered long in gloom and in heavi- 8 MARK V. 3543. 157 ness, shall receive light at the conclusion of its earthly course ; and when about to fall asleep, is en- abled to go in peace, and to feel in itself that it has been healed of its plague. LECTURE XXXII. THE DAUGHTER OF JAIRUS RESTORED TO LIFE. MARK v. 3543. 35. While he yet spake, there came from the ruler of the synagogues house certain which said, Thy daughter is dead, why troublest thou the Master any further ? 36. As soon as Jesus heard the word that was spoken, he saith unto the ruler of the synagogue, Be not afraid, only believe. The power of Jesus to restore life could not be af. fected by the belief or unbelief of Jairus. Yet Jesus says to him, Be not afraid, only believe. As in another case he replies to a suppliant, " If thou canst believe ; all things are possible to him that be- lieveth." ' The blessing, therefore, is bestowed as a reward of faith. Whereas want of faith would be an affront to 1 Ch. ix. 23. 158 MARKV. 35 43. him of whom the blessing is sought and asked. And to ask that miraculous blessing, without believing that there was power to bestow it, would be the same thing to him who knows what is in the heart, as it would be to prefer a request to an earthly benefactor, and to say at the same time that we know he had not the heart to grant it. It is needful, however, carefully to note the ob- ject of that faith which is demanded. It is faith in the power of Jesus. Faith in his power, even to raise the dead. As he said to Mary, when grieving for her brother Lazarus : " I am the resurrection and the life ; he that belie veth in me, though he were dead, yet shall he live ; and he that liveth and be- lieveth in me, shall never die. Belie vest thou this ?" 2 Hast thou the faith of Abraham, who did not con- sider the improbability that a son should be born to him in his old age, but " believed God, and it was counted unto him for righteousness ?" 3 Hast thou the faith of Abraham, who when he was called to sacrifice his " child of promise," did not hesitate, be- lieving that " God was able to raise him up even from the dead?" 4 Such faith honours him towards whom it is ex- ercised and directed ; and such faith Jesus claims from the ruler of the synagogue. " Fear not ; be- lieve only, and she shall be made whole.' 3 ' Perhaps this was more strictly required of him, because he was ruler of the synagogue. He must clear his mind from all the fallacies which were spread in the syna- gogues concerning Jesus. He must not ascribe his * John xi. 25. 3 Rom. iv. 3. 4 Heb. xi. 1719. s See Luke viii. 50. MARKV. 35 43. 159 miracles to Beelzebub. He must not decry him be- cause he came out of Nazareth : but he must be- lieve the testimony which God was giving of his Son, that all things were delivered into his hand : 6 that he hath life in himself, and " quickeneth whom he will." 7 This was the faith in Jesus which he ought to have, because it was the faith which the words he spoke and the works he did were suited to inspire : and would inspire, in all whose ears were not stopped by prejudice, or whose eyes were not closed by wilfulness. This faith in the power of Christ is required of all who come to him for spiritual benefits : who seek from him the pardon of their sins, and the relief of their infirmities. It is not a belief that we are our- selves the subject of these benefits. It is not said, Believe that thou art saved, and thou shalt be saved. The demand is, Believe that I have power to do this. Believe that I have power on earth to forgive sin. Believe that the Father has provided a way in which the world may be reconciled to himself : and that the atonement once made upon the cross, is that way: and so appropriate to thyself the ransom which the Son has consented to pay, and the Fa- ther has engaged to receive. A man may doubt whether he is the object of God's mercy ; he may doubt whether his sins are cleansed through the blood of Christ : this may be not unbelief, but hu- mility ; and should be treated as part of that " con- trite spirit which God does not despise." But there must be no doubt of the efficacy of that blood to " cleanse from all sin :" no doubt of the faithfulness 6 Matt. xi. 27. 7 John v. 2126. ]60 MARK V. 35 43. of God's word, " proclaiming peace through Jesus Christ :" and saying to every one, " According to thy faith be it unto thee." Jairus was now to witness a miracle which should both reward his faith, and confirm it. 37. And he suffered no man to follow him> save Peter, and James, and John the brother of James* 38. And he cometh to the house of the ruler of the syna- gogue, and seeth the tumult, and them that wept and wailed greatly. 39. And when he was come in, he saith unto them, Why make ye this ado, and weep ? the damsel is not dead, but sleepeth. 40. And they laughed him to scorn. 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. 41. And he took the damsel ly the hand, and said unto her, Talitha cumi ; which is, being interpreted, Damsel, I say unto thee, arise. 42. And straightway the damsel arose and walked ; for she was of the age of twelve years. And they were astonished with a great astonishment. 43. And he charged them straitly that no man should know it ; and commanded that something should be given her to eat. Though on this, and two other remarkable occa- sions, Jesus revived the lifeless body, it was not in that manner that his power was to be habitually shown : but in healing the infirmities of the living. This, perhaps, might be the reason why he charged them straitly that no man should know it. Enough 8 As at his Transfiguration, ix. 2 ; and his agony in the gar- den, iv. 33. MARKV. 35 43. 161 was done to prove his power over death : but he would not excite an expectation generally, that this power would be exercised. Enough was done to prove the omnipotence of that voice, which hereafter "all that are in the graves shall hear, and shall come forth." 9 Shall come forth ; to what ? The example here is of a joyful resurrection. This young person was awakened to receive the embraces of her parents, rejoicing that this their daughter who was dead, was now alive again. She saw be- fore her Jesus, and his apostles : her restorer, and his most faithful servants. And so " them also that sleep in Jesus will God bring with him," 1 to be welcomed by the angels who surround the throne of the Father ; and they shall find themselves in the presence of" Him that sitteth upon the throne, and of the Lamb," for ever : 2 and experience the truth of that gracious assurance, " Blessed are the dead which die in the Lord." 3 9 John v. 28. ' 1 Thess. iv. 14. 2 Rev. vii. 11. 3 Ib. xiv. 13. 162 MARK VI. 1 6. LECTURE XXXIII. UNBELIEF AT NAZARETH. MARK vi. 1 6. 1. And he went out from thence, and came into his own country ; and his disciples follow him. 2. And when the sabbath-day was come, he began to teach in the synagogue : and many hearing him were astonished, saying, From whence hath this man these things ? and what wisdom is this which is given unto him, that even such mighty works are wrought by his hands ? 3. Is not this the carpenter, the son of Mary, the bro- ther of James, and Joses, and of Juda, and Simon ? and are not his sisters here with us ? And they were offended at him. 4. But Jesus said unto them, A prophet is not without honour, but in his own country, and among his own kin, and in his own house. We find from St. Luke, that whilst thus teaching in the synagogue in his own country, i. e. at Nazareth, Jesus announced himself as " the Lord's anointed," " bringing the glad tidings of salvation, and pub- lishing peace." * He read the prophecy of Isaiah, which described the Saviour who should come ; and then said, " This day is this scripture fulfilled in 1 See Luke iv. 1430. MARK VI. 16. 163 your ears." But they rather wondered at him, than honoured him. That mighty works were wrought by his hands, that " gracious words " proceeded from his lips, roused their astonishment. From whence hath this man these things f But it also roused their jealousy. " Is not this Joseph's son ?" 2 And they were offended at him. That feeling was ex- cited in their minds, against which Jesus warned the disciples of John when they visited him : " Blessed is he, whosoever shall not be offended in me:" 8 who- soever shall overcome his prejudices and his pre- possessions, so as to acknowledge the power of God in what he sees and hears. He shall know all things, if he " follow on to know the Lord." 4 We cannot, indeed, justly blame those who had hitherto looked upon Jesus as the son of Joseph and Mary, and who were acquainted with the circum- stances of his family and household, if they were astonished, and said, From whence hath this man these things f So far it was not strange that the prophet should be received with the least honour in his own country. But what ought to have been their course ? Not to be offended at him ; not to be indignant and cavil, because, being the carpenter, the son of Mary, wis- dom was given him, and he did mighty works : but to inquire, how being apparently so born and cir- cumstanced, he possessed this power and wisdom. They should have " tried the spirit whether it were of God." There is much in the doctrines of the gospel, which at first may seem as strange as what offended 2 Luke iv. 22. 3 Matt. xi. 6. 4 Hosea vi. 3. M 2 164 MARK VI. 1 6. the people of Nazareth. " Without controversy, great is the mystery," that the Son of God should be made flesh, and should suffer the death of the cross. Many are offended at it : and refuse attention to what appears to them " a hard saying : who can hear it!" 5 To whom then shall they go ? He, and he alone, " has the words of eternal life." Rather let them inquire, From whence hath this man these things f A nd what wisdom is this which is given unto him, that even such mighty works are wrought by his hands f If the gospel were not from God, whence was it? If Jesus were not the Son of God, who was he ? How was he able to lay hands upon the sick folk and heal them, to silence the scribes and Pharisees, to astonish all who heard " the gracious words which proceeded out of his mouth ?" Even Jesus, who knew the perverseness of man, marvelled, or seemed to marvel, because of the unbe- lief which prevailed. 5. And he could there do no mighty work, save that he laid his hands upon a few sick folk, and healed them. 6. And he marvelled because of their unbelief. And he went round about the villages, teaching. Thus did these persons, through pride of heart, shut themselves out from the opportunity of salvation. They would not suppose that there could be any- thing in the counsels of God which they could not comprehend. And so, closing their minds against the first proofs which Jesus gave, that he was the * Jobn vi. 60. MARK VI. 1 6. 165 Christ, they could receive no more. The vessel was covered over; no fresh signs of his divinity could be poured in. He could do there no mighty work, be- cause of their unbelief. Not that his power was weakened, his " arm shortened." That which proved the obstacle was not in him, but in them. It was not possible that he should benefit the heart which was in a state of unbelief towards him, any more than it was possible for God to favour the Israelites whilst in a state of rebellion : so that he said to the prophet Jeremiah, 6 " Though Moses and Samuel stood before me, yet my mind could not be toward this people ; cast them out of my sight, and let them go forth." And it is a sad reflection, that mankind too often, by their unbelief and hardness of heart, and by the conduct which follows these, frustrate the grace of God and forfeit his blessings. It proved so in the family of Eli, concerning which the Lord declared to him, " I said indeed that thy house and the house of thy father should walk before me for ever : but now the Lord saith, Be it far from me." 7 " Behold, the days come, that I will cut off thine arm, and the arm of thy father's house, that there shall not be an old man in thy house." It was the same with Solomon, when " he did evil in the sight of the Lord, and went not fully after the Lord, as did David his father." 8 " The Lord was angry with Solomon, because his heart was turned from the Lord God of Israel which had appeared unto him twice, and said unto him, Forasmuch as this is done of thee, and thou hast not kept my covenant and my statutes, which I have commanded thee, I will surely rend 8 Ch. xv. 1. 7 1 Sara. ii. 30, 31. 8 1 Kings xi. 611. 166 MAKE VI. 16. the kingdom from thee, and will give it to thy ser- vant." Want of faith on the part of men is still what it always was, the great hindrance in the way of God's mercy. He cannot benefit them, because of their un- belief. He has sent his Son into the world with the offer of eternal life. The proofs that he came from God, are such as none can gainsay. And so the people of Nazareth might have found, if they had inquired, that Jesus was not " Joseph's son," but the Son of God. But they satisfied themselves that they had all the needful knowledge, " whence he was," and passed over the whole matter with a sneer and a cavil, Is not this the carpenter, the son of Mary f Too many treat the gospel with a like indifference : admire perhaps the wisdom it contains, and wonder whence it came : but live and die in a state of prac- tical unbelief: with no such faith as leads them to give their heart to its truths, or direct themselves by its precepts. And, therefore, it is with them, as with the inhabitants of Nazareth : he can do no mighty work in their behalf: he cannot do the mighty work of atoning for their sins, and purifying their hearts, and so opening to them the gate of everlasting life. For, as appeared in the case of Jairus, faith must bring them to him, or he cannot save. 9 Ch. v. 36. MARK VI. 7 13. 167 LECTURE XXXIV. THE APOSTLES SENT FORTH TO PREACH. MARK vi. 7 13. 7. And he called unto him the twelve, and began to send them forth by two and two ; and gave them power over un- clean spirits ; 8. And commanded them that they should take nothing for their journey, save a staff only ; no scrip, no bread, no money in their purse : 9. But be shod with sandals ; and not put on two coats. At the beginning of his ministry Jesus had chosen twelve, " that they might be with him," and that he might send them forth to preach the " gospel of the kingdom." * He had recently reminded them of the purpose to which they were ordained : not merely to contemplate with their own eyes that light which had come into the world, but to hold it up to others ; that the sun might shine out, and not be always hidden under a cloud. 2 The time had now arrived when they should enter upon their work : so he called them, gave them their commission ; sent them forth by two and two : for according to the words of Solomon, " two are better than one ; for if they fall, the one will lift up his fellow." * He commanded 1 See ch. iii. 14. * Ch. iv. 2126. 3 Eccl. iv. 9. 168 MARK VI. 7 13. them that they should take nothing for their journey, save a staff only : no scrip, no bread, no money in their purse : thus obeying that precept to the letter, which in its spirit is the rule of all Chris- tians : " Take no thought for the morrow, what ye shall eat, or what ye shall drink ; nor yet for the body, what ye shall put on. Your heavenly Father knoweth that ye have need of all these things :" and going forth in his name, and pur- suing the work which he has given you to do, " all these things shall be added unto you." 4 They who set out upon a journey at their own motion, or on their own business, must provide for the wants of that journey. But these apostles went forth on the mission of their Lord : and their mission would be of no avail, if for a moment they forgot that they were acting in his strength, and speaking in his name. This they could not forget, whilst daily re- minded of their dependence on him. According to the degree of their faith, would be the extent of their success : for the gospel which they preached could never make its way by the wisdom of man, but by the power of God. Faith, again, is strength- ened by exercise, and confirmed by experience : their daily sense of need of support from above would give it daily exercise ; and constant experience of the all- sufficiency of their Lord would show them that " all things are possible to him that believeth." 10. And he said unto them, In what place soever ye enter into an house, there abide till ye depart from that place. 11. And whosoever shall not receive you, nor hear you, when ye depart thence, shake off the dust under your feet 4 Matt. vi. 2534. MARK VI. 7-13. 169 or a testimony against them. Verily I say unto you, It shall be more tolerable for Sodom and Gomorrha in the day of judgment, than for that city. 12. And they went out, and preached that men should repent. 13. And they cast out many devils, and anointed with oil many that were sick, and healed them* Thus " the Lord wrought with them, and con- firmed the word with signs following :" 6 such signs of the power which they bore, and of the autho- rity which they bore, that no eyes could be blind to it, unless obstinately closed. And woe to those who should so close their eyes, and resist " the grace of God which bringeth salvation." Whosoever shall not receive you^ nor hear you, it shall be more tolerable for Sodom and Gomorrha in the day of judgment than for that city. Ignorance, unawakened, unen- lightened ignorance, is the destruction of many. But a far more awful destruction awaits the obstinately impenitent ; those who shut their ears against " the voice of the charmer, charm he never so wisely." Their case is worse, because their sin is more without ex- cuse. As the Lord said, concerning the scribes and Pharisees; "If I had not come and spoken unto them, they had not had sin ;" they would have been 5 Oil was employed among the Jews as a symbol of plenty and of joy. Probably tbis gave rise to the custom of anointing the sick with oil. They brought relief ; they brought gladness and comfort ; and oil was an emblem of this. Thus St. James di- rects that " the elders of the church should pray over the sick, anointing them with oil in the name of the Lord." v. 12. 6 Ch. xvi. 20. 7 170 MAftK VI. 713. comparatively guiltless in the sight of God ; " but now they have no cloke for their sin." 7 This would be the condemnation of those houses which the apostle should enter, and those cities they should visit, where they were not received and list- ened to. They went forth, and preached that men should repent, and consider their ways, " for the kingdom of heaven was at hand." " God had re- membered his mercy and truth towards the house of Israel." The Redeemer for whom they were waiting, was now come ; the only begotten Son of God ; " to give light to them that sat in darkness, to guide their feet into the way of peace." The question would soon arise, why should they believe that God had sent this message to them ? The answer was at hand. They wrought works which no man could do except God were with him. They cast out many devils, and healed many that were sick. By these credentials they proved their claim to be heard. Now if, after these warnings and testimonies, men persisted in their obstinate impenitence, their case became far more heinous in the sight of God, who does not reap where he has not sown, or gather where he has not strewed. Great wickedness prevailed in the cities of Sodom and Gomorrha, and " sudden destruction came upon them unawares," a signal proof of the divine anger. But to Sodom and Go- morrha no such warning had been given, as was now given to the inhabitants of Judea. Sodom and Go- morrha would have less to answer for at the day of 7 John xv. 22. MARK VI. 713. 171 judgment, than those who should now refuse to receive and hear the messengers of Christ. How little is this considered in the world ! How little do men regard the responsibility which belongs to those who are surrounded by the light of the gospel ! To close their eyes against that light, to reject the warnings and instructions which are mul- tiplied upon them, is exactly the case contemplated in this passage. Whosoever shall not receive you, nor hear you^ when ye depart thence^ shake off the dust under your feet, for a testimony against them : 8 as an example of the way in which God will cast off from his mercy those who choose " darkness rather than light," though the light is evidently brought before them. For " that servant which knew his Lord's will, and prepared not himself, neither did according to his will, shall be beaten with many stripes ; But he that knew not, and did commit things worthy of stripes, shall be beaten with few stripes. For unto whomsoever much is given, of him shall be much required; and to whom men have committed much, of him they will ask the more." 9 8 Acts xiii. 31. Matt. x. 14. 9 Luke xii. 47, 48. 172 MARK VI. 1420. LECTURE XXXV. HEROD AND JOHN THE BAPTIST. MARK vi. 1420. 14. And king Herod heard of him ; (for his name was spread abroad :) and he said, That John the Baptist was risen from the dead, and therefore mighty works do shew forth themselves in him. 15. Others said. That it is Elias. And others said, That it is a prophet, or as one of the prophets. 16. But when Herod heard thereof, he said, It is John whom I beheaded : he is risen from the dead. This was the impression of Herod's mind, when he heard that one was passing through the country, preaching righteousness, and accompanying gracious words with mighty works. It is John the Baptist, he said ; he is risen from the dead : It is John whom I beheaded. He beheaded him : and yet he had so strong a conviction of his excellence as a man of God, as to believe that he was now raised again from the grave to which he had consigned him. How much a man may believe, what strong compunction he sometimes feels, what visitings of conscience he may restrain, through the force of some prevailing passion ! Such was the case with Herod : and very instructive is the account here given of his sin, and the dominion in which it held him. MAKK VI. 14 20. 173 1 7. For Herod himself had sent forth and laid hold upon John, and hound him in prison for Herodias sake, his bro- ther Philip s wife : for he had married her. 18. For John had said unto Herod, It is not lawful for thee to have thy brothers wife. 19. Therefore Herodias had a quarrel against him, and would have killed him ; but she could not : 20. For Herod feared John, knowing that he was ajusi man, and an holy, and observed him ; and when he heard him, he did many things, and heard him gladly. Herod, therefore, was at first a less hardened man, than many who are never led to commit crimes like his. Hardened characters avoid such men as John. They feel that they have no fellowship with them : for " what communion hath light with darkness ?" Ahab, for instance, had a just man and an holy within his reach ; but he did not observe him, or hear him gladly. On the contrary, he refused to summon Micaiah among the other prophets ; and said to the king of Judah, " I hate him, because he doth not prophesy good concerning me, but evil." * Herod's mind was less closely shut against truth : his conscience had more tenderness. He feared or reverenced, John : and when he heard him, he did many things. He felt the force of his warnings ; and his reason approved of the words of John. We can well understand what those words would be, from the advice which he gave to the different orders of men who came to consult him, " what they should do." 2 He commanded those who had this world's good, to impart to others who had less : he instructed the tax-collectors to carry on their vocation ho- n estly, and demand no more than was due : he 1 1 Kings xxii. 8. 3 See Luke iii. 10 14. 174 MARK VI. 14 20. warned the soldiers against unjust violence and plunder. Every man was treated according to* his circumstances and temptations : taught to " fear God and work righteousness," and to avoid the sins to which he was especially exposed. Doubtless John's discourse with Herod would be to the same purport : like Paul before Felix, he would " reason of righteousness, and temperance, and judgment to come," as the matters most concerning the man with whom he had to deal. He would remind Herod of the peculiar duties of his station ; " to do justice and love mercy :" to defend the cause of the weak against the strong: to act as a faithful shepherd towards the people over whom he was set. He would acquaint him with the command of God to those who have authority : " Execute ye judgment and righteousness, and deliver the spoiled out of the hand of the oppressor : and do no wrong, do no violence to the stranger, the fatherless and widow, neither shed innocent blood in this place." 3 And thus far we may believe that Herod listened to him, and observed him, and did many things. Perhaps at John's interposition he set prisoners free who had been unjustly confined : perhaps he gave right judgment in causes which might otherwise have been decided by the highest bribe : perhaps he spared something from his abundance to Assist the poor and needy. But the hearing a good man, and observing him, and doing many things, does not prove that the heart is converted, or the man " brought to God." He is not brought to God, unless he resolve to forsake 3 Jer. xxii. 3. 10 MARK VI. U 20. 175 every known sin, or wilful transgression. " Let the wicked forsake his way, and the unrighteous man his thoughts," and so " return unto the Lord." 4 For " the transgression of the law is sin ;" and if a man reserve to himself " one point " of guilty offence, his heart cannot be right with God. 5 This reserve of one besetting sin was Herod's ruin, and rendered vain his partial obedience and reverence of John. John had said to Herod, It is not lawful for thee to have thy brother's wife. But though assured that he was thus living in habitual violation of the commandment, he did not put He- rodias away. Indeed, he so far yielded to her re- sentment against John on account of this interfe- rence, as to lay hold on him and bind him in prison for Herodias" sake. So far she prevailed ; further she could not, and was hitherto frustrated in her at- tempts to kill him. The case here described is far more common than might be supposed. Many persons may be scarcely aware that they are living in a state of mind not unlike that of Herod. They have the sort of belief in the gospel of Christ, which Herod had in the autho- rity of John. They do many things which they would not do, if Christianity were not established in the land : perhaps they have no doubt of its truth : perhaps they hear the preacher gladly. And so far it is well. There is more of good and less of evil in the world than there would otherwise be. But the heart still remains unsubdued : unsubdued though not unconvinced : no effectual faith attaches them to Christ : no surrender is made of the soul to God : 4 Isa. lv. 7. * James ii. 10. MARK VI. 1420. they are not led to " cleanse their hands," or " pu- rify their hearts " from sin. Therefore " their sin remaineth :" remaineth, but increaseth in heinous- ness by the convictions they have experienced, and the warnings they have received. And what is the end ? When any temptation sorely presses, and brings the state of their heart to a decided trial, then it is evident that Satan is still holding possession, still reigning dominant. Or even if the commission of some act of great wickedness, as in the case of Herod, does not render this plainly manifest in the sight of man, the heart is known to God ; and he sees that what- ever inward stings may pierce and pain the con- science, the heart is still alienated from him. Either death comes upon them, and finds them unconverted and therefore unprepared : or their sins, like those of Herod, increase in heinousness, and " go before them unto judgment." Whosoever continues to allow himself in the habit of any sin, is still " in the bond of iniquity :" there is a separating barrier be- tween him and God, and he is ready to be " led cap- tive by Satan at his will." The only safe counsel is that given in the book of Job ; 6 " If iniquity be in thine hand, put it far from thee ;" and " let not iniquity dwell in thy taber- nacles : for then thou shalt be stedfast, and shalt not fear." Whilst anything is allowed in the practice which the conscience condemns, or the commandment for- bids, " sin has dominion ;" the heart is not " under grace j" T and has no security against the worst transgressions. The man is in the condition of one engaged in a bad cause, who has committed himself 8 Job xi. 14, 15. 7 Rom. vi. 14. MARK VI. 21 29. 177 to unprincipled companions : he may be carried on, as Herod was, to the most aggravated acts of rebel- lion against God. LECTURE XXXVI. HEROD CONSENTS TO PUT JOHN THE BAPTIST TO DEATH. MARK vi. 2129. 21. And when a convenient day was come, that Herod on his birthday made a supper to his lords, high captains, and chief estates of Galilee ; 22. And when the daughter of the saidHerodias came in and danced, and pleased Herod and them that sat with him, the king said unto the damsel, Ask of me whatsoever thou wilt, and I will give it thee. 23. And he sware unto her, Whatsoever thou shalt ask of me, I will give it thee, unto the half of my king- dom. 24. And she went forth, and said unto her mother, What shall I ask ? And she said, The head of John the Baptist 25. And she came in straightway with haste unto the king, and asked, saying, I will that thou give me by and by in a charger the head of John the Baptist. 26. And the king was exceeding sorry ; yet for his oaths sake, and for their sakes which sat with him he would not reject her. N 178 MAKKVI. 21 29. Herodias had now an opportunity of revenging herself on John. For so, no doubt, she intended ; though in truth, by demanding his death, she was providing for his blessedness and hastening his re- ward. He would leave his prison walls, and enter the palace of the great King whom he had faithfully served. She, wretched woman, was " heaping up for herself wrath against the day of wrath." Her ready reply to her daughter's question, discloses the state of her mind. Probably she wore on her coun- tenance the smiles and outward gaiety which be- longed to a birthday festival. But beneath that gaiety, and covered by those smiles, hatred, revenge, and malice were rankling within. From the midst of a con vi vial .banquet, whilst " the tabret and the harp, the viol and the pipe, and wine were in the feast," she breathes out the demand of murder and revenge. To such lengths can the heart be led, when " taken captive by Satan," and abiding under wilful sin, as was Herodias. Herod's licentiousness had betrayed him into a snare from which he would gladly have escaped. And there was a way of escape ; but it required what he had not ; it required a principle stronger than any that he recognized. He had promised, rashly promised, and impiously sworn, to give whatsoever should be asked of him. But he had not contem- plated a cruel, unjust act ; and his duty was, to say so. Ask whatsoever thou wilt, which I have a right to bestow, and I maintain my promise and my oath, unto the half of my kingdom : but " how can I do this great wickedness," and sin against that God whom this good and holy man has brought to my knowledge ? MARK VI. 21 29. 179 So he should have answered : conscience told him that he should, for he was exceeding sorry : he was no less unwilling to commit this wrong deed, than Pilate afterwards to consent to the death of Jesus. 1 But with Pilate, the desire of popular favour ; and with Herod, the fear of his company, his lords, high captains, and chief estates of Galilee, prevailed against conscience, prevailed against his better feelings ; so that for his oath's sake and for their sakes that sat at meat with him, he would not reject her. 27. And immediately the king sent an executioner, and commanded his head to be brought : and he went and be- headed him in the prison, 28. And brought his head in a charger, and gave it to the damsel : and the damsel gave it to Tier mother. 29. And when his disciples heard of it, they came and took up his corpse, and laid it in a tomb. We condemn the weakness, we shudder at the wickedness of Herod, who, instead of complying with the suggestions of his conscience, complied with the demand of a licentious woman, and was more afraid of offending his company than of sinning against God. But we shall not make a proper use of the narrative, unless we consider the motive which ac- tuated Herod, and led him, by one bad deed, to put the finishing stroke to his character, and quench whatever light had ever shone within him. We are told the motive. It was not Herodias's motive, ha- tred of John : it was no feeling of anger, because he had told him the truth : it was not that love of blood which sometimes unhappily attends the power 1 John xix. 4 12. N 2 180 MARK VI. 21 29. of shedding it; butybr his oath's sake, and for their sakes that sat at meat with him, he sent an executioner who beheaded him in the prison. It is not common to be hurried into wickedness like Herod's : but it is very common to be swayed by the motive which betrayed him : very common to be deterred from obeying the dictates of con- science by that " fear of man," which proverbially, " bewrayeth a man." 2 All persons are governed, more or less, by the opinions of those with whom they live. We natu- rally like to be approved by others : and to a certain extent we are justified in desiring it. Those are not commonly the best people, who set the opinion of their neighbours at defiance ; and it completes the bad character of the unjust judge in the parable, that he " neither feared God, nor regarded man." 3 But this desire of being thought well of, and spoken well of, must be carefully guarded and re- strained. It often stands in the way of duty towards God ; and prevents his being " followed fully," loved " with all the heart, and soul, and mind :" it keeps men short of that earnest endeavour after heaven, which seeks first the kingdom of God." It keeps them short of that decided piety, that deter- mined " walk with God," to which alone belong the promises of Scripture. It makes them " halt between two opinions," and try to " serve God and mammon." And the persons injured by it, are not those who never think about any other world than this, who never seriously undertake to live " righteously, so- 2 Prov. xxix. 25. 3 Luke xviii. 3. 5 MARK VI. 21 29. 181 berly, and godly," but those who are awakened in their consciences, but not yet decided in their lives. There may be those, for instance, who are con- vinced of the duty of domestic prayer, and of pro- moting in their families the knowledge of God's word : but may be withheld from the practice by a sort of false shame, an unwillingness to begin what is not common, and has not been the custom among their friends. Like Herod, they are at times ex- ceeding sorry to neglect a habit which marks the sincere Christian ; and which conscience tells them, must be a duty in the sight of God : but for cus- toms' sake, and for their sakes who live with them, the duty is delayed. Others, no doubt, have been convinced of the dan- ger of those assemblies where the thoughtless and ungodly meet, and in pursuit of what is called plea- sure, too often forget all that is due to themselves and to God. They feel that by mixing in these, nothing can be gained, and everything may be lost : they would willingly give up the gratification to be free from the danger. But their friends solicit them : and how strange it would appear if they were to reply, "We can no longer join in these things, which withdraw our minds from God and unfit us for eternity." They are exceeding sorry, to mix with persons who have no seriousness in their hearts ; they are exceeding sorry to be where God is set at nought : but for the world's sake, they consent to forego their better principles, and trust, perhaps, that God will be more forgiving than the world. One strong feeling can only be counteracted by 182 MABKVI. 21 29. another : and undoubtedly the fear of scorn or re- proach is a strong feeling. It is part of " this pre- sent world :" a part of it which clings to us most closely. But " he that is born of God overcometh the world." The Holy Spirit can so represent to the mind the vanity of worldly applause, as com- pared with the divine favour, the worthlessness of anything earthly compared with " the glory that shall be revealed," as to overpower all carnal influences, and enable the man to stand " complete and firm in all the will of God." When Herod appears before the judgment seat, to answer for this accession to all his other crimes ; what will the opinion of those who sat at meat with him avail him there ? Just as little will it avail any man, to have shrunk from what he felt to be a duty, or to have borne a part in anything which his conscience condemned, for the sake of following instead of opposing a mul- titude. " He that doeth the will of God, abideth for ever." But " the fashion of this world passeth away." * 1 John ii. 17. James i. 10. MARK VI. 3034. 183 LECTURE XXXVII. SHEEP WITHOUT A SHEPHERD. MARK vi. 3034. 30. And the apostles gathered themselves together unto Jesus, and told him all things, both what they had done, and what tliey had taught. Their state of mind may be conceived from the words of the seventy whom Jesus sent forth in the same manner, and on the same errand. St. Luke tells us, that " the seventy returned again with joy, saying, Lord, even the devils are subject unto us through thy name." * The spirit of the Lord was raised in exultation at this commencement of the victory which he came to achieve, this fulfilment of the purpose for which " the Son of God was mani- fested." " And he said unto them, I beheld Satan as lightning fall from heaven." But to the feeble heart of man there is danger even in spiritual things. St. Paul assures us that a man may " have all faith, so that he could remove mountains, and be nothing." 2 The Lord, therefore, solemnly warned the Seventy not to take pleasure in the success granted them, or the power possessed by them, except as it was a sign of the favour of God. 1 Luke x. 17. a 1 Cor. xiii. 2. 184 MAEE VI. 3034. " Notwithstanding, in this rejoice not, that the spirits are subject unto you, but rather rejoice, that your names are written in heaven." 3 And so we may believe that now when the apostles reported to him what they had done and what they had taught, he warned them of the evils which beset the natural heart, and exhorted them to use all diligence, lest " whilst they preached to others, they themselves should be cast away." He would not be neglectful of the infirmities of the heart. For we see by what follows, that he was attentive to the infirmities of the body, and provided that it should have the refreshment which it requires. 31. And he said unto them. Come ye yourselves apart into a desert place, and rest awhile : for there were many coming and going, and they had no leisure, so much as to eat. 32. And they departed into a desert place by a ship pri- vately. 33. And the people saw them departing, and many knew him, and ran afoot thither out of all cities, and outwent them, and came together unto him. 34. And Jesus, when he came out, saw much people, and was moved with compassion toward them, because they were as sheep not having a shepherd : and he began to teach them many things. Yet there were those in Judea, whose business it was to lead and tend the flock. When the Lord di- vided the land of Canaan among the ten tribes of Israel, he separated the tribe of Levi " to bear the ark of the covenant of the Lord, and to bless in his name/' 4 He appointed a high priest, who should s Luke x. 20. 4 Deut.x. 8. MAEK VI. 3034. 185 have them under his superintendence, saying, " Bring the tribe of Levi near, and present them before Aaron the priest, that they may minister unto him. 5 And they shall keep his charge, and the charge of the whole congregation, to do the service of the ta- bernacle. And thou shalt give the Levites unto Aaron and his sons ; they are wholly given to him out of the children of Israel." Afterwards their duties are enjoined them by the prophet Ezekiel. 6 " They shall teach my people the difference between the holy and the profane, and cause them to discern between the unclean and the clean. And in con- troversy they shall stand in judgment, and they shall judge it according to my judgment ; and they shall keep my laws and my statutes in all mine assemblies and they shall hallow my sabbaths." Thus He who is the owner of the flock, had pro- vided that they should not be as sheep without a shepherd. But it was the constant reproach of the nation, that they rejected their own mercies. " As with the people, so with the priest. The prophets pro- phesy falsely, and my people love to have it so." 7 The word of the Lord spoke by the mouth of Eze- kiel, 8 " Her priests have violated my law, and have profaned mine holy things ; they have put no differ- ence between the holy and profane, and have hid their eyes from my sabbaths, and I am profaned among them." Jeremiah also severely rebukes the shepherds, who neglected their flocks, and allowed them to stray at large. " From the prophet even unto the priests, every one dealeth falsely: they 5 Numb. iii. 610. 6 Ezek. xliv. 23, 24. 7 Jer. v. 31. 8 Ezek. xxii. 26. J86 MAKE VI. 30 34. have healed the hurt of the daughter of my people slightly, saying, Peace, peace, when there is no peace." 9 " Woe be to the pastors that destroy and scatter the sheep of my pasture, saith the Lord : l Therefore thus saith the Lord God of Israel against the pastors that feed my people : Ye have scattered my flock, and driven them away, and have not visited them ; behold, I will visit upon you the evil of your doings, saith the Lord/' The people them- selves are warned against listening to the words which ought to have guided and instructed them. " Hearken not unto the words of the prophets that prophesy unto you ; they make you vain ; they speak a vision of their own heart, and not out of the mouth of the Lord. But if they had stood in my counsel, and had caused my people to hear my words, then they should have turned them from their evil way, and from the evil of their doings." 2 The latest of the prophets makes the same com- plaint as those who had spoken many hundred years before : and says, " Now, O ye priests, this com- mandment is for you. 3 The priests' lips should keep knowledge, and they should seek the law at his mouth : for he is the messenger of the Lord of Hosts. But ye are departed out of the way : ye have caused many to stumble at the law ; ye have corrupted the covenant of Levi, saith the Lord of Hosts." Such had been the unfaithfulness of those in charge. And now the promise was to be performed, which had been long foretold : " I will set up shep- herds over them which shall feed the flock ; and 9 Jer. vi. 14. See also xiv 13. l Ib. xxiii. 1. * Ib. xxiii. 22. Mai. ii. 7, 8. MARK VI. 30 34. 187 they shall fear no more, nor be dismayed, neither shall they be lacking, saith the Lord." 4 " For thus saith the Lord God : Behold, I am against the shep- herds ; and I will require my flock at their hand, and cause them to cease from feeding the flock ; neither shall the shepherds feed themselves any more ; for I will deliver my flock from their mouth, that they may not be meat for them. For thus saith the Lord God ; Behold, I, even J, will both search my sheep, and seek them out. And I will set up one shepherd over them, and he shall feed them, even my servant David : he shall feed them, and he shall be their shepherd." 3 That DAVID had now appeared. He was already gathering around himself a flock who should " hear his voice and follow him :"' who should know him as " the true shepherd, who giveth his life for the sheep." And he began to teach them many things ; that they might no longer " be a prey to every beast of the field, because there was no shepherd." Ac- cording as it had been written ; " T will feed my flock, and I will cause them to lie down, saith the Lord of hosts. I will seek that which was lost, and bring again that which was driven away." 6 The first mission of the apostles, from which they had now returned, was a pledge that this promise should be fulfilled. Those who had hitherto ruled the people, " blind leaders of the blind," should " feed the flock " no longer : the flock should be delivered from the chief priests and Pharisees, and brought to him who " was meek and lowly of heart :" whose A Jer. xxiii. 4. 5 Ezek xxxiv 10-23. f ' Ib. 1015. 188 MARK VI. 3544. " yoke was easy and whose burthen light :" and from whom they might find that " rest unto their souls," which only could come from one who " taught them with authority, and not as the scribes." LECTURE XXXVIII. FIVE THOUSAND FED IN THE WILDERNESS. MARK vi. 35 44. 35. And when the day was now far spent> his disciples came unto him, and said, This is a desert place, and now the time is far passed: 36. Send them away, that they may go into the country round about, and into the villages, and buy themselves bread ; for they have nothing to eat. 37. He answered and said unto them, Give ye them to eat. And they say unto him, Shall we go and buy two hundred pennyworth of bread, and give them to eat ? 38. He saith unto them, How many loaves have ye ? go and see. And when they knew, they say, Five, and two fishes. 39. And he commanded them to make all sit down by J companies upon the green grass. 40. And they sat down in ranks, by hundreds, and by fifties. The history related here is so exact and particular, that the person describing it must have been an MARK VI. 3544. 189 eye-witness to the scene, and have told or written what he remembered. There is no reason to sup- pose that Mark was an eye-witness. But he is be- lieved to have written under the direction of St. Peter ; and the whole circumstances appear to have remained fresh and vivid in his recollection. We seem to hear him relating what took place; and saying, It was late in the evening, and the place in which we were was desert and uninhabited : so we came to the Lord as he was teaching, and reminded him that it was time for the people to disperse, that they might go into the villages, and buy themselves bread : for they had nothing to eat, having left their homes with no intention of being so long absent. He told us to supply them. It would have cost far more than we could afford. Two hundred penny- worth of bread would not have satisfied the multi- tude : and all that we could find amongst our own company, was five loaves and two fishes. However, he directed us to make them all sit down. It hap- pened that though a desert, it was a green and grassy place. And he gave us a lesson of order. If the multitude had sat down in a crowd, as they were standing, there must have been confusion, and some would have been passed over : so he commanded us to arrange them by companies upon the green grass : fifty or a hundred together in a rank ; and so they did all eat 9 and were filled. It was exactly the sort of scene which was likely to remain impressed upon the mind. Many things which Jesus did, and far more which he said, could never have been remembered and repeated without that assistance which he promised, saying, " The 190 MARK VI. 3544. Holy Ghost, whom the Father will send in my name, he shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you." i But the Spirit need not dictate what the natural man recollected : and this miracle so im- pressed those who witnessed it, that it, and it alone, is related by all the Evangelists. 2 41. And when he had taken the Jive loaves and the two fishes, he looked ujj to heaven, and blessed, and brake the loaves, and gave them to his disciples to set before them ; and the two fishes divided he among them all. 42. And they did all eat, and werefilled. 43. And they took up twelve baskets full of fragments, and of the fishes. 44. And they that did eat of the loaves were about five thousand men. It must be designed that an important inference should be drawn from a narrative which is made so prominent in the gospel history. And it furnishes a beautiful example of the way in which the Lord, as a true shepherd, watches over the circumstances of his people, and makes provision for wants which would otherwise distress them. The multitude had followed Jesus to this desert, because they saw his mighty works, and many, perhaps, that they might re- ceive benefit from him. He did not allow those to suffer hunger, who because they had seen his miracles believed in him. Far more surely will he comfort others, who " not having seen, have yet believed." And they who observe the course of his providential dealings with men, often become acquainted with 1 John xiv. 26. 2 Matt. xiv. 1521. Luke ix. 1218. John vi. 514. 4 MARK VI. 3514. 191 cases of supply in need, no less unexpected than the increase here made in the loaves and fishes. The changes and reverses which happen in the world, bring many of the servants of Christ to the state of Elijah, when " he arose and went for his life," which was threatened by the revenge of Jezebel. 3 " He went a day's journey into the wilderness. And as he lay and slept under a juniper tree, behold, an angel touched him, and said unto him, Arise and eat. And he looked, and behold, there was a cake baken on the coals, and a cruse of water at his head ; and he did eat and drink, and laid him down again." The Lord whom he served, saw that " the journey was too great for him," and sent him refreshment in the hour of need. And these things are written for our example, " on whom the ends of the world are come." There is indeed a difference in the way in which God's people are supplied. An angel came to Elijah's aid. And here in the wilderness five loaves and two fishes were made to feed five thou- sand persons. But He who can cause that material things should change their nature, that nature which he himself had given them, and having given, can alter as he sees good : he can no less govern the hearts of men, and divert their charity into the channel which he desires. So to soften the hearts, and overcome the natural selfishness, is as much his work, as to increase the supply of food till it satis- fied five thousand men. Indeed he has ordained a regular provision, by which support more needful than bodily refreshment may be supplied. The communion of his body and 3 1 Kings xix. 28. 192 MARK VI. 35 44. blood affords that nourishment to his faithful disci- ples, which the increase of the loaves afforded to his followers in the desert. " Hungry and thirsty, their soul faints within them," as they carry on their con- flict against the world without, and the flesh within. Perhaps Satan takes advantage of an hour of natu- ral weakness, and harasses them with unusual trials. They remember that " the Lord Jesus, the same night that he was betrayed, took bread ; and when he had given thanks, he brake it, and said, Take, eat, this is my body which is broken for you : this do in remembrance of me. After the same manner also he took the cup, saying, This cup is the new testament in my blood ; this do ye, as oft as ye drink it, in remembrance of me." 4 In this memorial of his cross and passion, this proof of his inexhaustible goodness, they find enough to revive their hopes, and encourage their exertions. 5 And as the inhabi- tants of Bethsaida 6 were strengthened to return home by the miraculous nourishment supplied to them, so now the disciples of Christ proceed in their warfare against the enemies of their salvation, strengthened by " the bread of life," and refreshed by the " blood shed for them and for many for the remission of sins." 4 1 Cor. xi. 2325. 5 The place was the desert of Bethsaida. 6 See a striking instance in the account of Scott's last illness, as related in his " Life," ch. xvi. p. 512. MARK VI. 45 5G. 193 LECTURE XXXTX. THE DISCIPLES ALARMED AND COMFORTED. MARK vi. 45 56. 45. And straightway he constrained his disciples to get into the ship, and to go to the other side before tfnto Beth- saida, while he sent away the people. 46. And when he had sent them away, he departed into a mountain to pray. Oppressed by the multitude which followed him, and wearied with doing good ; for he " was made flesh ;" he had taken on himself the bodily infirmi- ties of man : with what delight would Jesus ascend the hill or mountain side, where he might be alone and pray. Yet he was not alone ; for the Father was with him : was always with him : but in these moments of retirement his presence would be en- joyed without distraction or disturbance. Those whom he has " brought to God " experience the same. God is always with them : but they must have their seasons when they may " enter into their closet, and shut the door, and pray to their Father in secret :" and so return to the business of the world refreshed, better able to sustain its cares and resist its temptations. 47. And when even was come, the ship was in the midst of the sea, and he alone on the land. O 194 MABK VI. 4556. 48. And he saw them toiling in rowing ; for the wind was contrary unto them : and about the fourth watch of the night he cometh unto them, walking upon the sea, and would have passed by them. 49. But when they saw him walking upon the sea, they supposed it had been a spirit, and cried out : 50. For they all saw him, and were troubled. And im- mediately he talked with them, and saith unto them, Be of good cheer : it is I ; be not afraid. 51. And he went up unto them into the ship; and the wind ceased : and they were sore amazed in themselves be- yond measure, and wondered. 52. For they considered not the miracle of the loaves : for their heart was hardened. This passage of history may afford an useful sub- ject of reflection. Observe, first, the groundless alarm of the dis- ciples. When they saw him walking upon the sea, they supposed it had been a spirit, and cried out : for they all saw him and were troubled. Quickly, how- ever, he made himself known to them ; gently re- proving them while he calmed their fears, which im- plied a doubt of his protection. Immediately he talked with them, and saith unto them, Be of good cheer; it is I; be not afraid. And he went up unto them into the ship, and the wind ceased. This assurance, It is I, be not afraid, is the abid- ing comfort of the sincere Christian ; of those who, like the apostles, have followed the Redeemer and devoted themselves to him. Faith places them under his protecting care, and nothing can befall them in which he is not concerned. They are not free from the troubles and the trials of life ; they suffer them like other men ; the wind MARK VI. 4550. 195 may be contrary, as to the disciples in this voyage ; they may be forced to toil in rowing : but they have a security and a comfort peculiar to themselves. Perhaps they are deprived of their dearest friends : " the desire of their eyes " is taken from them, and they seem to be left alone in the world. Perhaps they are afflicted with hardships ; poverty weighs them down ; or it becomes difficult for them to serve God without offending man, and risking the loss of all their earthly good. Whatever their sorrows are, and who can reckon up all the sorrows which encompass us in this world of trouble ! their Lord is nigh them though they per- ceive him not. He whispers, It is /, be not afraid. It is I who have directed this trial, that thy faith might be proved ; and I too will give thee strength to bear it : rely on me ; be not afraid. This comfort makes the anxieties and distresses of a Christian more tolerable, than the ease and prosperity of a man who lives without Christ in the world. One certain trial awaits us all. In other respects men differ. Some escape the pains of sickness ; and some escape the troubles of poverty ; and to some God gives the rich enjoyment of domestic comforts. But in this all are equal ; that there is one trial which none escape. The hour of death must come upon every individual. A fearful hour ; when the soul is about to leave this world, and all that is known and dear to it, and to enter on a strange country ; and when illness makes the body weak, and less able to resist a man's own fears, and sus- tain the grief of surrounding friends. A fearful o 2 190 MARK VI. 4556. hour ; when the present feeling is the feeling of pain and misery ; and the next step will lead to the throne of God, where we shall be called to give ac- count of our works, and to " receive according to the things done in the body." This then is the hour, when every man, who has the faculty of thought, must stand in need of com- fort. And the Lord Jesus affords that comfort to the sincere Christian. He whispers, It is J, be not afraid. Thou couldest not be summoned from the world, except as I see fit ; thy pain, thy sickness, is a messenger from me ; I have witnessed thy faith, and heard thy earnest prayers ; and now I call thee out of this world of trial, to inherit the kingdom prepared for all who trust in me ; that where I am, thou mayest be also. 1 Be not afraid. It is I who shall preside at the judgment-seat ; God will "judge the world by that man whom he hath ordained ;" 2 and " whoever shall confess me before men, him will I also confess before my Father which is in heaven." 3 Such is the support which Christ furnishes to all his faithful servants in the day of their trials. Under his protection sorrow loses its bitterness, and death is disarmed of its sting. Learn daily to make him more and more your friend, by meditating more on what you owe to him ; by so dwelling on your sinfulness, as to attain a full sense of the value of his atonement ; by desiring to learn his will, and studying to perform it faithfully. Thus " draw nigh to him, and he will draw nigh to you." 1 John xvii. 24. 2 Acts xvii. 31. 8 Matt. x. 32. MAEK VI. 4556. 197 53. And when they had passed over, they came into the land of Oennesaret, and drew to the shore. 54. And when they were come out of the ship, straightway they knew him, 55. And ran through that whole region round about, and began to carry about in beds those that were sic/c, where they heard he was. 56. And whithersoever he entered into villages, or cities } or country, they laid the sick in the streets, and besought him that they might touch if it were but the border of his gar- ment : and as many as touched him were made whole. Thus easily is attention drawn to temporal bless- ings ; thus readily do men avail themselves of pre- sent advantages. We need that faith which is " the evidence of things not seen," that we may be no less earnest in applying the remedy which is offered for the diseases of the soul ; that we may beseech him whom " God sent to bless us," " Wash me throughly from mine iniquity, and cleanse me from my sin." " Deliver me from guiltiness, God, thou God of my salvation ; and my tongue shall sing aloud of thy righteousness." * Ps. li. 14. 108 MARK VII. 1 13. LECTURE XL. DANGER OF TRADITIONS. MARK vii. 1 13. 1 . Then came together unto him the Pharisees, and cer- tain of the scribes, which came from Jerusalem. 2. And when they saw some of his disciples eat bread with defiled (that is to say, with unwashenj hands, they found fault. 8. For the Pharisees, and all the Jews, except they wash, their hands oft, eat not, holding the tradition of the elders. 4. And when they come from the market, except they wash they eat not. And many other things there he, which they have received to hold, as the washing of cups, and pots, brazen vessels, and of tables? 5- Then the Pharisees and scribes ashed him., Why walk not thy disciples according to the tradition of the elders, but eat bread with unwashen hands 1 6. He answered and said unto them, Well hath Esaias prophesied of you hypocrites, as it is written, This people honoureth me with their lips, but their heart is far from me. 7. Howbeit in vain do they worship me, teaching for doc- trines the commandments of men. 8. For laying aside the commandment of God, ye hold the tradition of men, as the washing of pots and cups ; and many other such like things ye do. 1 St. Mark wrote his gospel for circulation in heathen coun- tries. Therefore he explains the Jewish customs to those who were strangers to them. This St. Matthew did not. MARK VII. 1 13. 199 God had given strict command that nothing should be added to his law. " Whatsoever thing I command you, observe to do it : thou shalt not add thereto, nor diminish from it." 2 And with great reason. Whenever his word is added to, in the end the real commandment is laid aside, and gives place to the addition. So it had been with these purifi- cations and ablutions, which the Pharisees had added to the law. They do not ask, Why do ye not culti- vate purity of heart, but the question is, W T hy do ye eat bread with unwashen hands f Thus it has proved with regard to other corrup- tions. Take, for example, the practice so widely prevailing in the Christian church, of abstain- ing from meat on certain days. This might seem innocent ; nay laudable : it is good to accus- tom men to self-denial. The apostle allows, con- cerning these things, that they " have indeed a show of wisdom in will-worship, and humility, and neglecting of the body." 3 Soon, however, appears the evil of adding to the divine word. Not to fast on certain days, comes to be reckoned and treated as an offence no less heinous, than the transgres- sion of a moral duty. Sometimes the pride, and sometimes the interests of men are concerned in ex- aggerating such offences ; till by degrees " the weightier matters of the law" are neglected; the commandment of God is laid aside ; the tradition of men observed. Our Lord proceeds to show how this process had taken place among the Jews. It was an acknowledged command of God that men should 2 Deut. xii. 32. 3 gee Col. ii. 23. 10 200 MAKE VII. 113. honour their parents. The Pharisees would avow this. But in practice, they made it a graver offence to forego the gift to the treasury, than to deny sup- port to a parent. 9. And he said unto them, Full well ye reject the com- mandment of God, that ye may keep your own tradition. 10. For Moses said, Honour thy father and thy mother ; and, Whoso curseth father, or mother, let him die the death . 1 1 . But ye say, If a man shall say to his father or mo- ther, It is Corban* that is to say, a gift, ly whatsoever thou mightest be profited by me ; he shall be free. 12. And ye suffer him no more to do ought for his fa- ther or his mother ; 13. Making the word of God of none effect through your tradition, which ye have delivered : and many such like things do ye. The parent, here, demands relief from his son, which the commandment would require him to supply : for Moses said, Honour thy father and thy mother. The son, however, answers, that what he should otherwise allow to his parent, he had de- voted as corban, that is to say> a gift, to the trea- sury. And the scribes pronounce that man free from the obligation of the divine command. In such perversions of right judgment, self-inte- rest is often most concerned. These teachers had a share of what came into the treasury. But so it is that corruption insinuates itself, gradually, and under some specious pretence, whenever the principle is once admitted of teaching for doctrines the com- mandments of men. 9 4 A Syriac word : it is devoted to the treasury. MARK VII. 113. Therefore we are warned against this error. St. Paul reproved it at a very early period : writing to the Colossians, " Wherefore are ye subject to ordi- nances, (touch not, taste not, handle not ; which all are to perish with the using,) after the command- ments and doctrines of men ?" 5 He had also an ex- press revelation, enjoining him to warn the Church against similar errors in later times. " The Spirit speaketh expressly, that in the latter times some shall depart from the faith, giving heed to seducing spirits and doctrines of devils : forbidding to marry, and commanding to abstain from meats, which God hath created to be received with thanksgiving of them which believe and know the truth." 6 We are not ignorant of the sad fulfilment of this prophecy. Useless things, even pernicious things have been required as sacred duties. Men have been diverted from truth, and occupied in vanities, till the " power of godliness " has been utterly de- stroyed. Perhaps it may be thought that this is not the danger of our country, or of the present age. Su- perstitious rites and unauthorized ordinances are not likely to mislead us. But it is still possible to make the word of God of none effect through our tra- dition. There is still a sort of traditional religion which prevails, and is very agreeable to the corrup- tion of human nature. There is still a tradition of common opinion, which is held sufficient by others, or was thought sufficient by our fathers. Such a tradition, as leaves what are called the mysteries of religion for the learned, or the clergy. Such a tra- 5 Col. ii. 22, &c. 6 1 Tim. iv. 13. 8 202 MARK VII. i J3. dition, as represents the Scripture as a book danger- ous for the uneducated. Such a tradition, as makes ignorance an excuse for neglect of God. Such a tradition, as perverts the design of the Eucharist, and makes faith in Christ to consist in receiving the sacrament on a death-bed. And many such like things still make the word of God of none effect ; and the mistaken notions of men are taught for doc- trines. These, however, and all other errors proceed from the same source: from ignorance, or neglect of the word itself. Whether in precept or in doctrine, only the constant study of Scripture can keep men up to the standard of Scripture. For this purpose we read it daily ; we read it repeatedly : not that we expect to find any new thing, any discoveries as to faith or practice: but that our faith may not decay and fail, or our practice be " conformed to the world." It is not the tradition, or the commandment of men, but " God alone, and the word of his grace, which is able to build us up, and give us an inheri- tance amongst them which are sanctified." ? ^ Acts xx. c2. MARK VII. 1423. 203 LECTURE XLI. THE DEFILEMENT OF THE HEART EXPLAINED. MARK vii. 1423. 14. And when he had called all the people unto him, he said unto them, Hearken unto me every one of you, and un- derstand : 15. There is nothing from without a man, that entering into him can defile him : but the things which come out of him, those are they that defile the man. 16. If any man have ears to hear, let him hear. It was altogether important that they should un- derstand this, the basis of true religion. Let them apply to it all their faculties ; for here were " the issues of life." A man is really defiled, rendered im- pure and wicked in the sight of God, not from any- thing coming from without, but by the thought and imagination of the heart within, and the deeds or words proceeding from them. Suppose a well or spring, the waters of which are bitter, like those to which the Israelites came at Marahj Inclose such a spring with the clearest glass or the finest marble : the water will still be bitter, because it flows from an impure source. Whereas if the source is pure, the water may issue 1 Exod. xv. 23. 204 MAEK VII. 1423. forth out of the coarsest stone ; it will still be salu- tary. So it is with the heart : no outward defile- ment corrupts it, no outward cleansing can purify it. In the history of Joseph it is related, that his brethren, after they had taken him, and cast him into a pit, expecting that he would perish there, "sat down to eat bread." 2 Suppose it to have been a tradition which they had received, a practice usual with them, as with the Pharisees, not to eat bread with unwashen hands. And suppose that they had scrupulously obeyed the ceremonial, and cleansed their hands before they sat down to eat. Could they so cleanse their heart from the defilement of that envy, hatred, and malice which induced them to compass their brother's death ? Nothing outward can defile, nothing outward can cleanse : because nothing outward can change the sentiments, the wishes, the desires : and these are the man ; these form and show his character ; the heart is the seat of these, and when these are impure, intemperate, covetous, malicious, deceitful, proud, then is the man defiled. We perceive, in what follows, how completely reason and conscience may be blinded by the preva- lence of error. The people, nay, even the disciples, had been so long accustomed to regard outward ceremonies as the important part of religion, that our Lord's words appeared strange to them. 1 7. And when he was entered into the house from the people, his disciples asked him concerning the parable. 2 Gen. xxxvii. 25. MARK VII. 1423. 205 18. And he saith unto them, Are ye so without tinder - standing also ? Do ye not perceive, that whatsoever thing from without entereth into the man, it cannot defile him : 19. Because it entereth not into his heart, but into the belly, and goeth out into the draught, purging all meats ? 20. And he said, That which cometh out of the man, that defileth the man. 21. For from within, out of the heart of men, proceed evil thoughts, adulteries, fornications, murders, 22. Thefts, covetousness, wickedness, deceit, lascivious- ness, an evil eye, blasphemy, pride, foolishness : 23. All these evil things come from within, and defile the man. Our Lord might well ask, A. re ye so without un- derstanding f Do ye not perceive this f Consider, for example the first sin, the cause and origin of all other sin. Adam was forbidden to eat of the tree which stood " in the midst of the gar- den." 3 The woman, however, gave unto him, and he did eat. But it was not the fruit which entered into him, which made the sin, and produced the ruin- ous consequences. It was the inward will, not sub- mitting itself to the will of God. It was the unbe- lief, which listened to the falsehood of Satan, and despised the divine command. This defiled the man : whose purity, whose excellence, would consist in the perfect love of God and of his neighbour: and who is defiled, i.e. debased and degraded, by whatever is contrary to such perfect love : such as the evil thoughts which proceed out of the heart, and lead to the sins of sensuality, the sins of malice and hatred, the sins of covetousness. All these evil things come from within ; and defile the man, as they 3 Gen. iii. 3. 206 MARK VII 1423. have defiled him from the time when Adam first transgressed the divine command, and " sin entered into the world." This it was most needful they should perceive and understand. They must know the source of the evil ; or how could they apply the remedy ? Not to know this, was the fault of the Pharisees. Men who treated it as a sin, to " eat bread with unwashen hands," were not likely to enter into the recesses of the heart, and cleanse it from its pollution. It was the error which had always beset their nation, and is condemned by the prophets : who exhorted them to " wash and make themselves clean," by " putting away the evil of their doings ;" 4 to " rend their heart, and not their garments," and so " turn unto the Lord their God." 5 Let the heart be right with God, and it will no longer send forth evil things. First make the source pure, and then expect a pure stream to flow from it. And therefore our Lord himself commenced his teaching with doctrine very unlike that of the Scribes and Pharisees, saying, " Except a man be born again, he cannot enter into the kingdom of God." 6 For from within, out of the heart of man, the natural heart, proceed a host of evil things ; things hateful to God ; things which whilst they remain to corrupt the heart and debase the practice, separate and alienate men from God : who requires " a new heart and a right spirit," a spirit of righteousness and holiness. Out of the heart of the man who is thus renewed by the Holy Ghost, those things do not proceed which the Lord * Isa. i. 16. 5 Joel ii. 13. 6 John iii. 2. MAKE VII. 1423. 207 condemns. His thoughts are not evil ; his desires are not impure ; his tastes are not sensual ; his wishes are not covetous ; his practice is not uncha- ritable ; his feelings are not revengeful, malicious, envious. If thoughts do arise in his mind which tend towards these evil things ; they are not che- rished, fomented, acted on ; but he strives, and la- bours, and prays against them. And when " the works of the flesh" are laid aside, and " the fruits of the Spirit" appear, then he is become that " new creature" which is formed on the faith of Christ ; then that change of heart has taken place which be- longs to the kingdom of God ; and whose character is, that out of it proceed not evil things, but good ; " love, joy, peace, long suffering, gentleness, good- ness, faith, meekness, temperance :" 7 all these good things proceed out of the renewed heart, and prove that it is " born of God." What remains for us, but to join in David's prayer, " Create in me a clean heart, God ; and renew a right spirit within me V " Behold, thou desires t truth in the inward parts ; and in the hidden part thou shalt make me know wisdom." 8 7 Ephes. v. 22. 6 Ps. li. 710. 208 MARK VII. 2430. LECTURE XLII. THE DAUGHTER OF A GENTILE WOMAN CURED. MARK vii. 2430. 24. And from thence he arose, and went into the borders of Tyre and Sidon, and entered into an house, and would have no man know it : but he could not be hid. 25. For a certain woman, whose young daughter had an unclean spirit, heard of him, and came and fell at his feet : 26. The woman was a Greek, a Syrophenician by na- tion ;* and she besought him that he would cast forth the devil out of her daughter. 27. But Jesus said unto her, Let the children first be filled : for it is not meet to take the children's bread, and to cast it unto the dogs. This is spoken in agreement with that election of the posterity of Abraham which God had made from the beginning. It was a people whom he had chosen for himself. As Moses had said, " The Lord hath avouched thee this day to be his peculiar people, as he hath promised thee, and that thou shouldst keep all his commandments ; and to make thee high above all nations which he hath made, in 1 A foreigner, a Gentile, speaking the Greek language, and, as appears from St. Matthew, inhabiting a district which retained the name of Canaan. MARK VII. 2430. 209 praise, and in name, and in honour, and that thou mayest be an holy people unto the Lord thy God, as he hath spoken." 2 And again, " Thou art an holy people unto the Lord thy God: the Lord hath chosen thee to be a special people unto himself, above all people that are on the face of the earth. The Lord did not set his love upon you, nor choose you, because ye were more in number than any peo- ple (for ye were the fewest of all people) : but be- cause the Lord loved you, and because he would keep the oath which he had sworn unto your fathers, hath the Lord brought you out with a mighty hand, and redeemed you out of the house of bondage." 3 In accordance with this original choice and favour, " it was necessary," as St. Paul says, " that the gospel should first be preached" to the Jews. 4 When the Lord commissioned his apostles, he charged them, " Go not into the way of the Gentiles, and into any city of the Samaritans enter ye not, but go rather to the lost sheep of the house of Israel." 5 And the same order is preserved in his latest com- munications to them. " Ye shall be witnesses unto me both in Jerusalem, and in all Judea, and in Sa- maria, and unto the uttermost part of the earth." 6 " Known unto God are all his works from the beginning," and carried on with a special design. And in pursuance of this design the Lord answers this Greek woman, or foreigner, in a manner not usual with him. Let the children be first filled, for it is not meet to take the children's bread, and cast it 2 Deut. xxvi. 18. 3 Ib. vii. 6. 4 Acts xiii. 46. * Matt. x. 6. 6 Acts i. 8. 210 MARK VII. 2430. unto the dogs. " I am not sent," (as is added in St. Matthew,) " but to the lost sheep of the house of Israel/' 7 28. And she answered and said unto him. Yes, Lord : yet the dogs under the table eat of the children's crumbs. 29. And he said unto her, For this saying go thy way ; the devil is gone out of thy daughter. 30. And when she was come to her house, she found the devil gone out, and her daughter laid upon the bed. This conclusion explains to us the purpose which our Lord kept in view, whilst for a time he repelled the prayer of this poor woman. What he said, " he said to prove her ; for he himself knew what he would do." He drew from her an exhibition of the faith and humility which he saw within her heart. It was not because the reply had been unexpected, that lie said unto her, For this saying go thy way ; but that he might recommend her conduct to all who should read her story : and also that he might show us, by example, the purpose of those trials by which faith is often exercised. Doubtless there is a reason for them which we cannot always perceive. The apostles could not divine the reason why this woman was for a time repulsed, and not treated with the same ready favour which was granted to other suppliants. The account in St. Matthew tells us that " they came and be- sought him, saying, Send her away, for she crieth after us." But he was leading her, the while, " in a way which she knew not :" he was leading her by a way which should strengthen her own faith by 7 Matt. xv. 24. MARK VII. 2430. 211 exercising it, and hereafter display a lesson to others. Instead of being indignant that she had received a reply which sounded harshly ; she humbles herself to meet the repulse ; acknowledges its justice ; acknowledges that she has no claim in herself, and in her nation; "is less than the least of all the Lord's mercies." Yet her answer implies that she knew how in him all fulness dwelt, fulness which could never be exhausted ; and that after all Judea had been satisfied with his bounty, the fragments that remained would suffice to refresh the whole heathen world. The conduct of our Lord in this case, and the effect arising out of it, explains other instances of the dealings of God with his people. The case of Abraham, for example. His faith was put to an extraordinary test, when he was commanded to sacrifice his " son, his only son, Isaac, whom he loved." 8 " It came to pass that God did tempt " (did try and prove) Abraham. Yet God was per- fectly aware what was in Abraham's heart, and " needed not that any should tell him." He knew with what resignation he would obey his will. Yet he chose that Abraham should actually exhibit it, and become an example to the Church of that faith which "against hope believes in hope," 9 because it trusts him to whom " all things are possible." The case of Job is of a like nature. God knew the heart of Job, as well as that of Abraham. When we read his history, we are disposed to wonder at the dispensation which was assigned him, just as the 8 Gen. xxii. 1. 9 Rom. iv. 18. P 2 MARK VII. 2430. refusal which this distressed and humble woman ex- perienced was surprising to the disciples. He was " a man perfect and upright : one that feared God and eschewed evil." 1 What lacked he yet? Per- haps God, who saw into his heart, saw that he yet lacked one thing : that being a prosperous man, he had given no proof of " suffering affliction, and of patience." 2 Therefore God permitted such evils to afflict him, as should bring his patience to " its per- fect work," that he might become "perfect and com- plete in all the will of God." 3 There may be often such reasons in the mind of infinite wisdoiu, why the servants of Christ should meet with delays, and perplexities, and disappointed hopes. Let them find comfort in the many exam- ples which Scripture furnishes, where the people of God have experienced similar temptations. What they know not now, " they shall know hereafter." * If it be not now done unto them according to their will and prayer, it shall be so done as they would most desire, if they could read the counsels of God, and be made acquainted with the purport and the event of their present trials. 1 Job. i. 1. 2 James v. 10. * Ib. iv. 12. 4 John xiii. 7. MAKKVII. 31-37. LECTURE XLIII. CURE OF A DEAF AND DUMB MAN. MARK vii. 31 37. 81. And again, departing from the coasts of Tyre and Sidon, he came unto the sea of Galilee, through the midst of the coasts of Decapolis. 32. And they bring unto him one that was deaf, and had an impediment in his speech ; and they beseech him to put his hand upon him. 33. And he took him aside from the multitude, and put his fingers into his ears, and lie spit, and touched his tongue ; 34. And looking up to heaven, he sighed, and saith unto him, Ephphatha, that is, Be opened. 35. And straightway his ears were opened, and the string of his tongue was loosed, and he spake plain. 36. And he charged them that they should tell no man : but the more he charged them, so much the more a great deal they published it : 37. And were beyond measure astonished, saying, He hath done all things well : he maketh both the deaf to hear, and the dumb to speak. We are fond of inquiring why our Lord did not perform this miracle at once, but took the deaf man aside from the multitude, and put his finger into his ears, and spit, and touched his tongue. These means could not assist the cure. A reason seems to be found in this : His power had been questioned : it had been said that he per- MARK VII. 3137. formed his miracles by the aid of Satan : and he chose to show that the virtue was in himself. But what if we could give no reason ? What if it is a mystery, why he charged them, as on this and other occasions, that they should tell no man f It might be expected that he should have motives for many of his actions which are not obvious to us. 1 This we know, and are sure : He has done all things well. And it is good to implant and cherish this confidence in our minds, and restrain curious inqui- ries. The people, however, who acknowledged that he had done all things well, appear to have been con- tented with this praise and admiration. We do not read that they followed him as the Messiah. And there are many who resemble them in this. Many are ready to allow what is here allowed, He hath done all things well ; who do not act upon the ac- knowledgment, any more than these Jews of Galilee. They applaud his precepts and his character; but they do not trust in him, as being " made unto us, of God, wisdom, and righteousness, and sanctifica- tion, and redemption." 2 The acknowledgment, He hath done all things well, unless accompanied by faith, will be their condemnation. As the chief priests and elders foresaw, when they were questioned con- cerning u the baptism of John, whence it was." 6 " If we shall say, from heaven ; he will say unto us, Why did ye then not believe him?" 3 So we may reason- 1 One of his reasons for avoiding notice is mentioned in St. John vi. 15. 2 1 Cor. i. 31. 3 Matt. xxi. 25. MARK VII. 3137. 2 15 ably ask If lie hath done all things well ; if his pre- cepts teach heavenly holiness ; if his character ex- emplifies divine wisdom ; if his religion is a religion of peace and righteousness, which, if universally fol- lowed, would purify the world from sin, and relieve it from misery : why do ye not believe him? Why do ye not believe him when he says, " I am the way, and the truth, and the life : no man cometh unto the Father but by me." 4 That we may believe this, and before it can be so believed as to become the ruling principle of life, a power must be exercised upon the heart, of which the power now exercised upon the bodily senses of this man is an example. The heart is naturally deaf to that which first and chiefly it ought to listen to ; the word and will of God. The heart is by nature dumb as to the things which are the most worthy subjects of speech : the praise and adoration of God. St. Paul complains of the heathen nations, that " when they knew God, they glorified him not as God, neither were thankful :" 5 that though he might be clearly " understood by the things that are made," they heard not his voice, though thus address- ing them, nor offered him thanks and praise for " the rain and fruitful seasons " which he bestowed. Even to the Jews themselves our Lord applied the pro- phecy of Isaiah, which saith, " This people's heart is waxed gross, and their ears are dull of hearing, lest they should hear with their ears, and understand with their hearts, and I should heal them*" 6 But the prophet had likewise foretold a time of refreshing 4 John xiv. 4. 5 Rom. i. 20. 6 Isa. vi. 9, 10. 216 MARK VII. 31 37. from the presence of the Lord, when the ears of the deaf should be unstopped ; and the tongue of the dumb should sing." 7 And Jesus fulfilled this pro- phecy more completely, when he removed the impe- diment from the dumb heart, and the dullness from the deaf mind, than when he complied with the prayer of the friends of this afflicted man, and touched his ears and his tongue. The apostles themselves, for instance ; how slow were they to comprehend the counsels of God, to perceive the real nature of " the redemption that is in Christ Jesus," the work which he came to accom- plish ! How often did he repeat to them, that " the Son of man must be delivered into the hands of wicked men, and be killed, and rise again the third day !" And they understood none of these things. At last, when the proper time arrived, he said Epphatha, be opened : as St. Luke relates it, " Then opened he their understanding, that they might understand the Scriptures ;" 8 " all things which were written in the law of Moses, and in the prophets, and in the psalms, concerning him." And so in every case, though less sensibly, less audibly, he must say to the heart, Be opened, to hear " the wondrous things of God's law ;" be opened, to per- ceive " the mysteries of the kingdom ;" be opened, to " praise the Lord for his goodness, and declare the wonders that he doeth for the children of men." " For the natural man receiveth not the things of the Spirit of God, neither can he know them, because they are spiritually discerned." " But God reveals them unto us by his Spirit :" 9 and then the ears of i Isa. xxxv. 5. 8 Luke xxiv. 45. 8 1 Cor. ii. 14. MARK VII. 3137. 217 them that hear shall hearken, the heart also of the rash shall understand knowledge, and the tongue of the stammerer shall speak plain." l As the Psalmist has said, " O Lord, open thou our lips, and our mouth shall show forth thy praise." - Has he done this for ourselves ? So we should be constantly inquiring of our hearts, that our faith may not be the faith of " the word and of the tongue " alone, but of reality and truth. The passage we have been considering affords the means of a reply. He has done all things well. Of the things which he has done well, do we habitually reckon this as the first and greatest ; not that he made the deaf to hear, and the dumb to speak, but that he " gave his life a ransom," and " redeemed us from all iniquity ;" that he " died for our sins, and rose again for our justification ?" 3 His power to make the deaf to hear and the dumb to speak, would have availed no- thing to this man, unless they had besought him to put his hand upon him. And so his power to "take away sin" must be first acknowledged, and then per- sonally sought, by all who would be partakers of his salvation. 1 Isa. xxxii. 4. 2 Ps. li. 15. 3 Rom. iv. 25. 218 MARK VIII. 10. LECTURE XLIV. FOUR THOUSAND MIRACULOUSLY FED. MARK viii. I 9. 1. In those days the multitude being very great, and having nothing to eat, Jesus called his disciples unto him, and saith unto them, . I have compassion on the multitude, because they have now been with me three days, and have nothing to eat : 3. And if I send them away fasting to their own houses, they will faint by the way : for divers of them came from far. Our Lord often repeated the warning which is so needful to mankind, " Labour not for the meat that perisheth, but for that meat which endureth unto everlasting life." J But whilst he diverted his hearers ' thoughts from bread that "perisheth in the using," and directed them to the " bread from heaven," he was never inattentive to the wants of the present time. Whilst he taught men the value of the soul, he knew the infirmities of the body, and relieved them. So now he had compassion on the multitude, who had been with him three days, and had nothing to eat. By remaining with him, they showed an interest in the words of truth which he was speaking, and in 1 John vi. 27. MAEK VIII. 19. 219 the doctrine which he taught. St. Matthew indeed acquaints us that " they had brought with them those that were lame, blind, dumb, maimed, and many others, and cast them at Jesus' feet, and he healed them." 2 But if they had no other desire or purpose, having obtained the relief they sought, they would have returned to their own homes. Having come to seek a cure for bodily maladies, they remained for the benefit of their souls. And therefore he had compassion on them, and gave an example of his own promise, that all needful things shall be added to those who " seek first the kingdom of God and his righteousness." " Their bread shall be sure, and their water shall be sure." " Behold the fowls of the air, for they sow not, neither do they reap, nor gather into barns ; yet your heavenly Father feedeth them. Are ye not much better than they ?" 1 4. And his disciples answered him, From whence can a man satisfy these men with bread here in the wilderness ? 5. And he asked them, How many loaves have ye ? And they said, Seven. 6. And he commanded the people to sit down on the ground : and he took the seven loaves : and gave thanks, and brake, and gave to his disciples to set before them : and they did set them before the people. 7. And they had a few small fishes: and he blessed, and commanded to set them also before them. It was as easy for him, " by whom the worlds were made," to increase the supply of food according to the wants of the multitude, as it had been at first to produce it : to cause the earth to " bring forth grass, : Matt. xv. 30. 5 220 MAKE VIII. 19. the herb yielding seed, and the fruit tree yielding fruit after its kind, whose seed is in itself upon the earth." 3 So that the disciples were able to distribute the seven loaves among four thousand persons : " and they did all eat and were filled." He produced the supply, and gave to his disciples to set before the people. The disciples were those twelve whom he had chosen to be about him, and to whom he " gave power and authority, and sent to preach the kingdom of God, and to heal the sick." 5 And the work in which they were now employed, distri- buting food to the assembled multitude, was a type or example of that greater work to which they were called, and in which hereafter they should be en- gaged. Those very disciples, who now distributed the food needful to the body, were afterwards to convey that better food, which revives the perishing soul. They were to lead men to Him who is " the bread of life :" which bread, " whosoever eats shall never hunger." Accordingly, when his own ministry was now closed, and the great sacrifice had been made, and all things were now accomplished for the redemption of mankind, he commissioned these dis- ciples to proclaim abroad the words of eternal life : those words which he had cautioned them to take heed to, when they heard them : 6 to " go into all the world, and preach the gospel to every creature, teaching them to observe all things whatsoever he bad commanded them." But further, we see in this example the method by which the Lord continues to supply that spiritual 3 Gen. i. 11. 4 Matt. xv. 37. 5 Ch. iii. 1315. 6 Ch. iv. 24. Matt, xxviii. 19. MARK VIII. 19. 221 food to every age, which every age requires. He appoints a continual succession of ministers, whose office it is to dispense " the word of truth," dividing to every one severally as he needs : warning, to whom warning : reproof, to whom reproof ; know- ledge, to whom knowledge ; comfort, to whom com- fort is especially requisite and in season. He has prepared in his word, what they set before the peo- ple. " The priests' lips keep knowledge, and the people seek instruction from their mouth." 7 They are " ministers of Christ, and stewards of the mys- teries of God." 8 Not indeed that the Lord, whilst he thus employs his disciples in ministering to his people, divests him- self of his own power, or conceals himself from their view, whilst he delegates the care of them to an- other. 9 The business of the minister is, not to be instead of Christ, but to point him out to the people : to act in the spirit of those very disciples, when they afterwards said to the assembled multitude, " Ye men of Israel, why look ye so stedfastly on us, as though by our own power or holiness we had made this man to walk ?" " The Lord Jesus, whom God hath raised from the dead, through faith in his name, hath made this man strong : yea, the faith which is by him hath given him this perfect soundness in the presence of you all." l St. Paul writes in the same 7 Mai. ii. 7. 8 1 Cor. iv. 1. 9 The distribution of food by the disciples in this miracle is one of the passages of Scripture perverted by the Roman Catho- lics, to serve their purpose in claiming undue honour to the minister in place of the Saviour. 1 Acts iii. 12. 222 MARK VIII. 19. strain ; for even in those early days men were be- ginning to think of the apostles, rather than of Him whom the apostles preached : " What is Paul, or what is Apollos, but ministers by whom ye be- lieved ?" 2 By whom ye were led to seek the adop- tion that is in Christ Jesus, as God gave to every man : i.e. as He in whom, and in whom alone, is the preparation of the heart, opened the hearts of any who heard, " that they should attend unto the things spoken." He is the faithful steward, who thus keeps his Master prominent in the view of the people : who " preaches not himself, but Christ Jesus." He holds an honourable office, when, like the disciples in this history, he takes the bread from the Lord's hands and distributes it. Whilst we regard all such with honour, we must not forget Him from whom the bread proceeds; without whose Spirit the hungry will be hungry still, and the word preached will never profit them. " Come unto ME," he says, " all ye that labour and are heavy laden, and I will give you rest." " I am the good shepherd ; and know my sheep, and am known of ^ mine." He has not so committed his flock to those who watch over them, as not to tend them with his own care, and defend them with his own power. " If any man sin, HE is their advocate with the Father." If any man sor- row, HIS Spirit must be the comforter : if any faint and be weary, HIS grace must recover them. "Look unto HIM and be saved, O all ye ends of the earth." 2 1 Cor. iii. 5. MARK VIII. 19. 223 8. So they did eat, and were filled : and they took up of the broken meat that was left seven baskets. 2. And they that had eaten were about four thousand : and he sent them away. He sent them away. But, as we have seen, he did not send them away empty. Neither will he send any empty away, who show a like desire to learn what it is needful to know, and to hear what may lead them in the ways of righteousness. It may be, that to procure this knowledge and instruction, they must use some pains and labour, submit to some self- denial, like those persons, many of whom came from far, and remained three days in the wilderness. All this earnestness is beheld by him who is able to re- ward it. " He will feed his flock like a shepherd," and "his grace shall supply all their need." The Lord remonstrates with his people, as he has too frequent reason to remonstrate : " Wherefore do ye spend your money for that which is not bread, and your labour for that which satisfieth not ?" But he also adds the gracious promise, " Hearken diligently unto me, and eat ye that which is good, and let your soul delight itself in fatness." * 1 Is. lv. 2, 3. 224 MARK VIII. 10-12. LECTURE XLV. A SIGN REFUSED TO THE PHARISEES. MARK viii. 1012. 10. And straightway he entered into a ship with his dis- ciples, and came into the parts of Dalmanutha. 1 11. And the Pharisees came forth, and began to question with him, seeking of him a sign from heaven, tempting him. 12. And he sighed deeply in his spirit, and saith, Why doth this generation seek after a sign ? verily I say unto you, There shall no sign be given unto this generation. Here is a proof of that awful declaration, " My Spirit shall not always strive with man." Verily I say unto you, There shall no sign be given to this generation. It was an awful sentence. Jesus, full of com- passion, sighed deeply in his spirit as he uttered it. There must have been strong and urgent cause for such a judgment. These persons came seeking, or pretending to seek, a sign from heaven. If their demand had been granted them, it would have been a mark of divine favour. Their history had furnished them with ex- amples, where such signs had been given. Gideon 1 St. Matthew writes, to the coasts of Magdala. Both these two were near together, on the east side of the sea of Galilee. MARK VIII. 1012. 225 received a sign.s When the angel of the Lord an- nounced to him that he was chosen to deliver Israel out of the hand of the Midianites, " Gideon said unto him, If I have now found grace in thy sight, then show me a sign that thou talkest with me." And the sign was granted. " There rose up fire out of the rock, and consumed the flesh and the un- leavened cakes " which Gideon had placed there. A sign was also granted to king Hezekiah, when it pleased God to recover him from his sickness, and to add to his life fifteen years. 3 "Hezekiah said unto Isaiah, What shall be the sign that the Lord will heal me, and that I shall go up unto the house of the Lord the third day ? And Isaiah said, This sign shalt thou have of the Lord, that the Lord will do this thing which he hath spoken : the shadow on the dial of Ahaz shall go backward ten degrees." Both these were signs of mercy, shown of God to two of his faithful servants, Gideon and Hezekiah. But the sign which the Pharisees came seeking would be a sign of far greater mercy: a sign that God "had visited and redeemed his people, and raised up a horn of salvation for them" in the person of his servant David : 4 a sign that " God was in Christ reconciling the world unto himself, not imputing their trespasses unto them." 5 That this mercy should ever have been exercised towards mankind, is justly represented by the apostles as a blessing equally great and un- deserved. " In this God commends his love towards us, in that whilst we were yet enemies, Christ died 2 Judges vi. 1221. 3 2 Kings xx. 811. 4 Luke i. 68. * 2 Cor. v. 19. 226 MAKE VIII. 1012. for us." 6 " Herein was love, not that we loved God, but that he loved us, and sent his Son to be the pro- pitiation for our sins." 7 And it is part and continu- ation of the same mercy, to give a knowledge and conviction of this great truth : and if the sign of it were never shown, the proof never carried to the heart till it were deserved, it would never be un- derstood or believed by any : " Christ would have died in vain ;" we should be " yet in our sins." But although mercy must be granted to man before it is deserved, or it never will be granted at all : still there is a spirit in which it must be received, which is a different spirit from that of the Pharisees, when they came, tempting him, and asking of him a sign from heaven. Did they indeed desire such a sign ? Would it have been a welcome sign, which proved to them, that they must have a more excel- lent "righteousness" than that of which they boasted, before they could " enter into the kingdom of God?" Were their hearts in a state to rejoice, that " God, remembering his mercy," had bethought himself of his people Israel, and had sent his Son to " bless them, in turning away every one from his iniquities?" 8 Was the Messiah for whom they were looking, one whose "name should be called Jesus, because he should save his people from their sins ?" 9 It was needful, certainly, that proofs should be openly and generally given, showing that Jesus was the long promised, long expected deliverer. It was a natural and reasonable question, " What sign 6 Rom. v. 8. r I John iv. 10. Actsiii. 26. 9 Matt. i. 21. MARK VIII. 1012. 227 showest thou unto us, seeing that thou doest tliese things ?" " What sign showest thou, that we may see and believe thee ? What dost thou work ?" ] Our Lord constantly referred to such signs in proof of his divinity ; saying, " If I had not done among them the works which none other man did, they had not had sin." 2 " The works that I do in my Father's name, they bear witness of me." " If I do not the works of my Father, believe me not. But if I do, though ye believe not me, believe the works : that ye may know, and believe, that the Father is in me, and I in him." 3 But to these signs the scribes and Pharisees had long been blind. Seeing, they had seen not : and hearing, they had not understood. When Jesus wrought his miracles, they said, " This man doth not cast out devils, but by Beelzebub the prince of the devils." 4 When the words of wisdom which he spoke caused the people to exclaim, " Of a truth this is the prophet ;" 5 their answer was, " Search and look ; for out of Galilee ariseth no prophet." And now they came forth, with no honest intention, but seeking of him a sign from heaven, tempting him. He knew their thoughts. He sighed deeply in his spirit, " being grieved for the hardness of their hearts ;" and saith, Why doth this generation seek after a sign f verily I say unto you, There 'shall no sign be given to this generation. No other sign, no further sign. St. Matthew adds, "There shall no sign be given it, but the sign of the prophet Jonas." 6 1 John ii. 18. 2 Ib. xv. 24. 3 Ib. x. 2527. 4 Matt. xii. 24. 5 John vii. 52. 6 Matt. xii. 24. a 2 22$ MARK VIII. 1012. The next sign that they see, shall be that of my re- surrection. Yet even this will not satisfy them, unless they have the " understanding heart." " If they be- lieve not Moses and the prophets, neither will they believe, though one rose from the dead." 7 The refusal, therefore, of our Lord, to grant the sign which the Pharisees demanded, was the conse- quence of the spirit in which it was sought, and of the perverseness and hardness of heart which they had uniformly displayed. The will of God is, that " all men should come to the knowledge of the truth :" 8 if it is withheld from any, it is withheld because they "would not;" "would not come unto him, that they might have life." We are assured that " if any man be willing to do the will of God, he shall know of the doctrine whether it be of God." 9 The Spirit perceives " afar off " the willing mind ; enlightens, teaches it, " guides it into all truth." l So that the thing to be desired and sought, is not the sign from heaven, but the heart to receive the sign : the heart which says, " Speak, Lord, for thy servant heareth :" * the heart which says, " Lord, I believe; help thou mine unbelief." " Stablish thy word unto thy servant, who is devoted to thy fear." : 7 Lukexvi. 31. 8 1 Tim. ii. 4. 9 John vii. ]/. l 1 Sam. iii. 9. 2 Ch. ix. 24. 2 Ps. cxix. 38. MARK VIII. 1321. 229 LECTURE XLVI. THE LEAVEN OF THE PHARISEES. MARK viii. 13 21. 13. And he left them, and entering into the ship again, departed to the other side. 14. Now the disciples had forgotten to take bread, nei- ther had they in the ship with them more than one loaf. 15. And he charged them, saying, Take heed, beware of the leaven of the Pharisees, and of the leaven of Herod. 1 Jesus had just parted from the Pharisees and Sad- ducees, who had been " tempting him," and asking of him " a sign from heaven." Their unbelief and hardness of heart was uppermost in his mind ; and suggested the warning, Take heed, beware of the leaven of the Pharisees, and the leaven of Herod. The " Pharisees sat in Moses* seat:" their " lips ought to have kept knowledge ;" it was their busi- ness as professed teachers of the people, to instruct them out of the law. 2 And this instruction ought to prove to the heart by which it was received, what leaven is to the meal with which it is mixed : that 1 Matthew (xvi. 6) calls it " the leaven of the Pharisees and of the Sadducees." Herod, and the Herodians inclined to the infidelity of the Sadducees. Matthew also states that some of the Sadducees came with the Pharisees. 3 See Rom. ii. 1720. 230 MARK VIII. 1321. which makes it useful and nutritious to man. But in the same degree as good leaven is wholesome, bad leaven is hurtful : and so likewise the princi- ples of the Pharisees would pollute the minds which they ought to lead in the way of righteousness. We are told elsewhere, that their leaven was " hypo- crisy." 3 We are also told, how it acted upon themselves : how " all their works they did to be seen of men." 4 Whereas the true principle, the only principle consistent with faith and piety, is that all works be done to be seen of God : whether it be prayer, that it be offered to Him " who seeth in secret ;" whether it be almsgiving, that we approve ourselves " good stewards of God's gifts :" whether it be the ordinary business of life, that we u do it heartily, as to the Lord, and not to men :" counting it a " very small thing to be judged of men, or of man's judgment," and " committing ourselves to him who judgeth righteously." Whatever principle of action is contrary to this, " cometh of evil : " let the disciples take heed, and beware of it: as the finest flour of wheat would become corrupt if the leaven mixed up with it were bad ; so works of apparent goodness and seeming piety, alms, fasting, prayer, would be nothing worth, if done in hypo- crisy. The leaven of Herod was dangerous in another way. Those called Herodians were unlike the Pha- risees. These tf rested in the law, and made their boast of God." The Herodians were men of this world; " children of this generation;" made no re- ligious profession ; were among those who pretended 3 Luke xii. 1. 4 Matt, xxiii. 4. MARK VIII. 1321. that God was no less indifferent to them and their doings, than they to Him and his will : their maxim being, " The Lord will not do good, neither will he do evil." 5 Sentiments like these overthrow all reli- gion, which must have for its basis the belief " that God is, and is a rewarder of them that diligently seek him." 6 And yet such sentiments often make their way, secretly, if not openly. Practical atheism may exist, even where God is speculatively acknow- ledged. So it was at Jerusalem. And the disciples are warned, lest any such leaven should be admitted into their hearts, and " pervert the right ways of the Lord." They could not avoid intercourse with these opposite parties, the Pharisees and Herodians ; and must therefore be on their guard against the leaven which they spread. For what, if the bread on which men feed is poisoned ? And it was poisoned by the leaven of the Pharisees, and the leaven of Herod. By their perversion of truth ; by their unwarranted traditions ; by their formalities ; by their hypocrisy ; by their pretence of religion ; and still worse, by the indifference to all religion of Herod and the Sad- ducees : by all these the heart was corrupted, when it ought to have been supported. Such is the danger of all erroneous doctrine. It insinuates itself unawares, and the spiritual life, if not utterly destroyed, is deprived of all strength and vigour. The disciples' mind, meanwhile, was turned to- wards a different sort of bread, not that which feeds and nourishes the soul. They supposed that our 5 Zeph. i. 12. 6 Heb. xi. 6. 232 MARK VIII. 1321. Lord spoke in allusion to the fact, of their not having in the ship with them more than one loaf. 16. And they reasoned among themselves, saying, It is because we have no bread. 1 17. And when Jesus knew it, he saith unto them, Why reason ye, because ye have no bread ? perceive ye not yet, neither understand ? have ye your heart yet hardened ? 18. Having eyes, see ye not? and having ears, hear ye not ? and do ye not remember ? 19. When I brake the five loaves among Jive thousand, how many baskets full of fragments took ye up ? They say unto him, Twelve. 20. And when the seven among four thousand, how many baskets full of fragments took ye up And they said, Seven. 2L And he said unto them, How is it that ye do not un- derstand ? Their minds were still lingering upon this world, and had not attained that spiritual sensibility which finds a heavenly savour even in the earthly things with which we are daily conversant. They could only think of the bread that perisheth ; and were anxious, it seems, because they had not provided themselves with their usual supply. Yet surely they might have understood, from what they had expe- rienced, that their Master would not suffer them to want what was needful to them, or oblige them to have recourse to their enemies for relief. Were they like too many of their countrymen, whose hearts were hardened, who having eyes saw not, and having ears heard not f How was it that they could not un- 7 Interpreting his words according to their literal meaning : We are without provisions, we have no bread, and he warns us not to seek it of the Pharisees. MARK VIII. 1321. 233 aerstand that " the kingdom of God and his righte- ousness" must be first sought, and then " all other things would be added to them ?" How was it they did not understand that if they devoted them- selves to the " one thing needful," they had Him with them who would provide that nothing should be wanting? But it is a lesson which neither precept nor ex- perience, but only the grace of God can teach, to " cast all our care upon God, knowing that He careth for us." 8 How few are enabled to escape the error of the disciples ; so as to " be careful for no- thing ; but in everything by prayer and supplication to make their requests known unto God :" 9 " labouring not for the meat that perisheth, but for that meat which endureth unto everlasting life, which the Son of God shall give unto them/' 1 " For the word of God is he which cometh down from heaven, and giveth life unto the world." Let us unite with the apostles in saying, " Lord, evermore give us this bread." 8 1 Pet. v. 7. 9 Phil. IY. 6. 1 John vi. 27, 28. 234 MARK VIII. 2226. LECTURE XLVIL A BLIND MAN RECEIVES A CURE. MARK viii. 2226. 22. And he cometh to Bethsaida : l and they briny a blind man unto Mm, and besought him to touch him. What the Lord said to the Samaritan at the well of Sychar, may be applied here. " If thou knewest the gift of God, and who it is that" talketh with thee, " thou wouldest have asked of me, and I would give thee living water." 2 So if these persons had known the gift of God that is truly precious, and who it was to whom they brought this blind man, they would have asked of Jesus not merely that he should touch him and relieve his bodily eyes from blindness, but that he should fill him with that inward light which illuminates the soul. We may be- lieve, however, that the temporal benefit might often lead the way to the spiritual blessing : and that many whom the Lord delivered from present calamity, 1 A town on the lake of Gennesareth. The inhabitants had shown much unbelief and hardness of heart : (see Matt. xi. 21 :) which is supposed to be the reason why this miracle was not per- formed within the town. No further sign should be showed them. 2 John iv. 10. MARK VIII. 2226. 235 were carried onward into that " marvellous light" which is able to " light every man that cometh into the world." 23. And he took the blind man by the hand, and led him out of the town ; and when he had spit on his eyes, and put his hands upon him, he ashed him if he saw aught. 24. And he looked up, and said, 1 see men as trees, walking. The method in which sight is here restored to the blind man, is not unlike the way in which spiritual blindness is often dispersed and cured. There is often the same gradual disclosure of the truths be- longing to salvation. The man in the first stage of his cure, when he saw men, as trees, walking, was very far from having such use of sight as was safe or needful for him. But still he was in a much better state than when he was first brought to Jesus that he might touch him. Before, he had seen nothing : all had been dark to him. Now he saw something, though in- distinctly ; though one object could not be discerned from another. It represents the case of one, who having hitherto lived with no thought of God or of eternity, is first awakened to reflection. He has begun to see something respecting the soul : has that dim perception of sacred truth, which grows up with the growth of those who belong to a Christian country, but in which there is too frequently nothing clear or certain. It may be little more than the discourse of St. Paul at Athens would leave upon the minds of the assembly to which he spoke, how God, who had hitherto suffered men to walk in 6 236 MARK VIII. 2226. their own ways, " now commandeth all men every- where to repent, because he has appointed a clay in which he will judge the world in righteousness, by that man whom he hath ordained." 3 Here a glimpse was given of God, and of judgment, and of one who should sit in judgment ; a prospect was opened of a life beyond the grave. Dionysius the Areopagite, who attached himself thenceforward to the apostle, " and others with him," were already in a far better condition than Paul found them in. 4 They per- ceived that there was much to learn respecting the soul : they had an idea of one who could deliver them from the terrors of judgment : but they saw men, as trees, walking, i. e. they saw nothing plainly or distinctly, whether concerning man's condemna- tion, or man's salvation. These things must be cleared up to them by degrees. But as this man, though yet seeing to little purpose, was still in the way towards more perfect vision : as he might say thus much, " This I know, that whereas I was blind, now I see :" so it was with the Athenian hearers of St. Paul ; they had only to cleave to their physician, and they should be perfectly whole. So likewise Martha, sister of Lazarus, had an indis- tinct view of the resurrection of the dead. The Lord said to her, " Thy brother shall rise again." She replied, " I know that he shall rise again at the last day." & But she had no clear understanding, through whom he should rise again : whose voice " all that are in the graves shall hear, and shall come forth." So that the Lord said further : " I am the 3 Actsxvii. 30, 31. 4 Ib. 34. * John xi. 24. MARK VIII. 2226. 237 resurrection and the life : whosoever believeth in me, though he were dead, yet shall he live ; and whosoever believeth in me, shall never die. Be- lievest thou this ?" Thus making that clear to her, which before was visible, but indistinctly visible : thus enlightening the mind of Martha, as he opened the eyes of this blind man. 25. After that he put his hands again upon his eyes, and made him look up : and he was restored, and saw every man clearly. 26. And he sent him away to his house, say in a, Neither go into the town, nor tell it to any in the town. There was good hope of this complete restoration, when light was once let in upon the sight of this man. And so there is hope of a more mature and effective knowledge, when a man's mind has been once turned towards the concerns of the soul. It is a sign that the Spirit of God has touched him ; touched the eyes of his mind. He may for a while have very obscure views of much that ought to be clearly understood : in " the redemption that is in Christ Jesus," and in the counsels of God as revealed in the gospel, there may be much that he does not properly discern. So it was with the apostles them- selves : to whom our Lord remarked, " I have many things to say unto you, but ye cannot bear them now." 6 But let him persevere under the same teach- ing, and in the end he shall see things distinctly: shall see that this world is a passage to eternity ; see that Christ is the door of heaven ; see that faith in him, is the key that opens it ; see that holiness is c John xvi. 12. 238 MARK VIII. 2226. the road along which he must walk, that he may be admitted into the kingdom of God at last. This is to look up : to be restored to that state which Adam lost : to see every thing clearly. When this is perceived, " the eye is single, and the whole body shall be full of light." But the man must persevere, and not be satisfied till he has this clear vision of truth. Had the blind man left his benefactor, whilst he saw men as trees ; had he been contented with this imperfect use of sight, and withdrawn himself from Jesus, he would have gained little. To the power of seeing at all, the power of seeing distinctly must be added. So it should be in religion. We must " add to our faith, knowledge." St. Paul insists on this ; exhorts the Hebrew Christians, " leaving the principles of the doctrine of Christ, to go on unto perfection." 7 He reproves them, for remaining too long in this elementary state, and not " giving all diligence" to understand the whole counsel of God, and " by reason of use to have their senses exercised." We must strive to know clearly the whole " mystery of godliness," except that " which passeth knowledge," the extent of Christ's love in man's redemption. We must desire to see everything clearly, except that which mortal eye hath neither seen, nor can see ; the greatness of " the glory that shall be re- vealed," the good things which God hath laid up for them that love him. 7 Heb. v. 14. MARK VIII. 2733. 239 LECTURE XLVIIL PETER REBUKED. MARK viii. 2733. 27. And Jesus went out, and his disciples, into the towns of Cesarea Philippi : and by the way he asked his disciples, saying unto them, Whom do men say that I am ? 2$. And they answered, John the Baptist : but some say, Elias ; and others, one of the prophets. 29. And he saith unto them, But whom say ye that I am ? And Peter answer eth and saith unto him, Thou art the Christ. 30. And he charged them that they should tell no man of him. These various opinions concerning Jesus were spread abroad among the Jewish people. One had appeared, who taught in a manner unlike that to which they had been accustomed ; and whose words of authority were confirmed by his works of power. John the Baptist also had taught with authority ; and some supposed that he had been raised from the dead. " But John did no miracle : this man wrought many miracles/' 1 Others referred to the words of Malachi, "Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of 1 Johnx. 41. 240 MAKE VIII. 2733. the Lord." 2 Others said, One of the prophets has appeared again. " A great prophet is come into the world/' 3 And why was not this prophet the Messiah, " he who should come ?" He of whom Moses and the pro- phets had written, he who should fulfil " the pro- mises made unto the fathers," and in whom " all the nations of the earth should be blessed ?" Because he came out of Galilee, a despised country; be- cause he " came not with observation ;" because he was " meek and lowly," not triumphant and a con- queror ; because his " conversation was in heaven," his " kingdom not of this world." But to the dis- ciples it had been given to discern the truth ; and in their name Peter declares, Thou art the Christ. The veil had been removed from their eyes. Much in- deed remained, which at present they could not unravel. The expectation still dwelt upon their minds, that he should " redeem Israel " from temporal as well as spiritual bondage. They had grown up with the idea that the Messiah should be an earthly prince, and that the throne on which he should sit, should be an earthly throne like that of David. But this they knew and were sure of, that Jesus was the " Christ, the Son of the living God," who " had the words of eternal life." * The time was not come when this was to be generally declared. The work which Jesus had un- dertaken, the " giving his life a ransom," must be brought about as had been foreseen in " the deter- minate counsel of God ;" and not by that tumult 2 Mai. v. 5. 3 Luke ix. 19. 4 Matt. xvi. 16 ; John vi. 66. MARK VIII. 2733. 241 which might have been excited, if the people had " come by force and made him a king ;'' 5 and if the rulers on the one hand, and the multitude on the other, had been engaged in supporting or opposing him. So that he charged the disciples, as on other occasions, that they should tell no man of him : not proclaim him publicly as the Messiah: but leave those who saw his miracles and heard his words to judge from their own eyes and ears, and receive an impression which should be hereafter confirmed, when all that the prophets had written had been ful- filled. We soon perceive that the disciples themselves were little prepared to receive a suffering and not a reigning Messiah ; one who was to be " despised and rejected of men ; a man of sorrows ; smitten of God, and afflicted." 6 31. And he began to teach them, that the Son of man must suffer many things, and be rejected of the elders, and of the chief priests, and scribes, and be killed, and after three days rise again. 32. And he spake that saying openly. And Peter took him, and began to rebuke him. 33. But when he had turned about and looked on his dis- ciples, he rebuked Peter, saying, Get thee behind me, Satan : for thou savourest not the things that be of God, but the things that be of men. The same rebuke had been used, when the tempter in a very different spirit from that of Peter, proposed that the Lord should " fall down and wor- ship him." 7 " Get thee hence, Satan," was the re- 5 John vi. 15. 6 Isa. liii. 14. 7 Matt. iv. 9, 10. R 242 MARK VIII. 2733. ply. A friend therefore becomes an enemy, and must be addressed or treated like an enemy, when his advice is opposed to the will of God, and the duty of him to whom it is given. It was not pos- sible that Jesus, who was " without sin," " without spot of sin," could be turned aside from the purpose for which he had been sent. But Peter's remon- strance looked to this, would have advised this ; and his counsel was agreeable to those feelings of human nature, which Jesus had made his own. His counsel, " Be it far from thee, Lord, this shall not be unto thee," 8 was in accordance with the prayer of Geth- semane, " Father, save me from this hour." 9 " If it be possible, let this cup pass from me." And therefore the indignant rebuke, Get thee behind me, Satan. For when one, though with kindly feelings and intentions, promotes the cause of Satan and assists his devices, he is for the time the evil one himself, and must be resisted with the same earnest- ness. To persuade Jesus to deliver himself from the elders, and chief priests, and scribes, and escape the death that awaited him, would have been to leave the world under the power of him who is too justly called the " god " and " prince of this world." Satan would have rejoiced at this ; " the strong man armed would have kept his palace and his goods in peace ;" one " stronger than he would not have come upon him, and overcome him, and taken away the armour in which he trusted." * Therefore to rebuke Jesus, s As St. Matthew records his words of rebuke more fully. Matt. xvi. 22. 9 John x. 27 ; Matt. xxvi. 39. 1 Luke xi. 22. MARK VIII. 2733. 243 when he foretold those sufferings, by which he was to " destroy the works of the devil," was indeed to be the ally and friend of Satan. It showed a mind not set on the things that be of God, but the things that be of men. Its tendency was, that Jesus, in- stead of seeking God's glory, should seek his own ease ; should avoid reproach and contumely, and court human praise and favour. Whatever had such a tendency must be rejected, as savouring of earth, and not of heaven. So Paul resolved, in a case which has some resemblance to that which we are consider- ing. A prophet had foretold that the Jews at Jeru- salem should overpower him, and " deliver him to the Gentiles." 2 His friends and disciples, " when they heard this, besought him not to go up to Jeru- salem. Then Paul answered, What mean ye to weep and to break mine heart ? For I am ready not to be bound only, but to die at Jerusalem for the name of the Lord Jesus." The Lord had revealed to him his will, that he should go up to Jerusalem. 3 Nothing therefore could " move him, neither counted he his life dear unto himself," compared with the duty of fulfilling the ministry which he had received. And this it is, to savour the things of God, to do what is known to be his will, whether it lead to safety or to danger, to good report or evil report, to comfort or mortification, to a life of ease or a death of pain. However difficult to flesh and blood, to withdraw the affections from things below, and " walk by faith and not by sight;" to subdue "the pride of life," and " mortify the deeds of the body :" this must be the 2 Actsxxi. 12. s Acts xx. 22. R 2 2U MARK VIII. 3437. course on earth, of those who seek the things of God above. However grievous to flesh and blood to sus- tain loss, to endure affliction, to encounter reproach and enmity ; those who savour the things of God, walk after one and the same rule, " Nevertheless, not my will, but thine be done." LECTURE XLIX. NECESSITY OF SELF-DENIAL. MARK viii. 3437. 34. And when he had called the people unto him with his disciples also, he said unto them, Whosoever will come after me, let him deny himself, and take up his cross, and follow me. Peter had just before shown proof that he still partook of the error of his countrymen, and expected that the Christ who should come, should reign and not suffer. The Lord undeceives him ; and knowing that others who attended him were equally mistaken, he called the people to him together with the disci- ples, and said aloud to all, Whosoever will come after me, let him deny himself, and take up his cross, and follow me. Let him be prepared to resign what is agreeable to his nature, to do what is contrary to his nature ; to resist his strongest affections, and re - nounce his most urgent worldly interests. Such are MARK VIII. 3437. 245 the terms of my religion. My disciples " shall have treasure in heaven." " For eye hath not seen, nor ear heard, neither hath it entered into the heart of man to conceive the things which God hath laid up for them that love him." But let no man believe that he can serve God, and this world too : that he can secure treasure in heaven, whilst his heart re- mains on earth below, and savours not the things which be of God, but the things which be of men. This is enforced by the strongest phrase. Let a man deny himself, and take up his cross, and follow me. Let him be ready to part with life itself; nay, to take up of his own accord the cross on which he is to suffer, and bear it on his shoulders, if he shall be called in the way of duty to such a trial. Nothing can be conceived more painful or more disgraceful than this necessity, laid by the Romans on the vilest of their malefactors. Yet this, says our Lord, they who came after him must be prepared for. If any one were to shrink back from this, and instead of denying himself, deny his religion, he might preserve his life on earth, but forfeit life eternal. 35. For whosoever will save his life shall lose it ; but whosoever shall lose his life for my sake and the gospels, the same shall save it. 36. For what shall it profit a man, if he shall gain the whole world, and lose his own soul ? 37. Or what shall a man give in exchange for his soul ? Could any present gain compensate a man, who to obtain it sacrificed his life ? What is the whole world to a man, who is no longer in the world ? And 246 MAEK VIII. 3437. such is the case of one who to obtain some earthly good, or to avoid some present loss, should decline what his religion called him to. In the history of Christianity there have been many, many seasons, when faith has been put to trials such as these : when a man was compelled either to give up his life, or his everlasting hopes ; and was required to determine what he should give in exchange for his soul. We live in other times. But the words of our Lord here, in spirit if not in letter, apply to every age. If any man will come after him, will be his faithful disciple upon earth, that he may also follow him to his heavenly kingdom, let him deny himself, and take up his cross, and follow him. Not, indeed, that he may so purchase a heavenly reward, as if self-denial in itself were meritorious. If there were no difficulties in our course, there would be no need of self-denial. If there were no evil dispositions in our hearts, there would be no need of self-denial. As long as a man's inclinations are in conformity with the will of God, our duty is to follow them, not to deny them. The angels, who minister to God and do his pleasure, have no need to deny themselves. Unhappily it is otherwise with man. He is not an angel, but has fallen from his first estate ; neither is he in heaven, but in a sinful world : and therefore if he obeys the law of Christ, he must often deny himself and oppose the world : he must renounce what is pleasing to his nature and do what is displeasing, that he may approve himself to his heavenly Lord. MARK VIII. 3437. 247 Suppose, for example, that Herod, who "heard John the Baptist gladly and did many things," l " instead of being entangled with the pollutions of the world," and " falling back into perdition," had been turned from the error of his way : he must have abandoned Herodias, his brother Philip's wife, with whom he was unlawfully living. The history shows us that he was much attached to Herodias, and she to him. Had he insisted upon her leaving him, as the first proof of his faith and repentance, would it not have been denying himself? The Christian is often obliged to make sacrifices of the same nature, if not of the same degree. He is obliged to forego the society of those with whom he would gladly live, if their heart were set upon righteousness. St. Paul requires that we separate ourselves from any who, though they may be called brethren, live in a way forbidden by the gospel : with " such an one, no, not to eat." 2 Is not this to deny ourselves ? Again, some opportunity of advantage may be proposed, which cannot be taken without infringing upon duty. It requires that the Lord's day be ne- glected : some dishonesty practised ; some gain made unlawfully. On the one side stand the neces- sities of life, the claims of a family ; on the other, conscience ; conscience declares that if we thus serve Mammon, we must displease God. To refuse the service of Mammon, and choose the service of God to our present hindrance, is it not to deny ourselves f When the Ephesian disciples, moved by the ministry 1 Ch. vi. 20. 9 1 Cor. v. 11. 248 MARK VIII. 3437. of Paul and Silas, renounced the occupation by which they made large gains, brought their magical books, and " burned them before all men," though " the price of them was fifty thousand pieces of silver ;" 3 did they not deny themselves f Yet can any Chris- tian do less, who does not prefer the gaining this present world to the saving of his soul ? Still we must not compare the case of the Chris- tian in ordinary circumstances with that of the dis- ciples who were now standing round our Lord. Many of them, like Peter, may be said to have borne the cross through life, to which they were affixed at last. They were daily proceeding to death, bearing their burthen all the while. It is not thus when the church has rest, and the Christian is able to walk " in the fear of God, and in the comfort of the Holy Ghost," 4 " no man forbidding him." There will always be need of self-denial ; for " the flesh lusteth against the spirit, and the spirit against the flesh, and these are contrary one to the other." There will always be crosses to endure ; for we contend against enemies who are sure to place them in our way. But if there are seasons of con- flict, there are seasons of peace ; there are the plea- sures of success, when the world, or the flesh, or the devil has been overcome. In the conflict, there is pain ; the pain as of those who strive for life ; but when the triumph has been obtained, the sacrifice made, there is that " peace which passeth all under- standing." Such, for instance, as the Ephesians enjoyed, when having put away their ungodly deeds 3 Acts xix. 1820. 4 Acts ix. 31. 6 MARK VIII. 3487. 249 and " works of darkness," they " walked as children of light ;" bringing forth " the fruits of the Spirit in all goodness and righteousness and truth ;" " speaking to one another in psalms and hymns and spiritual songs, singing and making melody in their hearts to the Lord :" " doing the will of God from the heart," and " submitting themselves one to another in the fear of God." 5 These ways, when sincerely entered on, and resolutely followed, are proved to be the " ways of pleasantness ;" and amply repay, even here, " the reproach of the cross," which must be risked, and the pain of self-denial, which must be borne. Still it is a thought which should perpetually "be for a token upon our hand, and for a frontlet between our eyes" 6 in our converse with a dangerous world, " What shall it profit a man, if he should gain the whole world, and lose his own soul f See Ephes. v. 824. 6 See Ex. xiii. 16. 250 MAEK VIII. 38. LECTURE L. CONFESSION OF CHRIST REQUIRED. MARK viii. 38. 38. Whosoever therefore shall be ashamed of me and of my words in this adulterous and sinful generation ; of him also shall the Son of man be ashamed, when he cometh in the glory of his Father with the holy angels. Our Lord had been foretelling to his disciples the treatment which he was to experience : that he " must suffer many things, and be rejected of the elders and the chief priests. 1 Peter took him, and began to rebuke him ;" would not bear to believe that such things should happen to him. This gave occasion to the words of warning lately considered; not only must I deny myself, but all who come after me must be prepared to " deny themselves, and take up the cross, and follow me." And now he adds a fur- ther warning. Whosoever shall refuse to do this for my sake, and be offended at the thought of suffering, must not expect to be acknowledged as my disciple. The Son of man when he cometh in the glory of his Father with the holy angels will be ashamed of those who in their concerns with a sinful world have shown themselves ashamed of him. i Supra, 31, 32. 5 MARK VIII. 38. 251 The same apostle who caused these words to be spoken, gave also the first example of what was meant by them. When he followed Jesus into the high priest's palace, " a damsel came unto him, say- ing, Thou also wast with Jesus of Galilee. But he denied before them all, saying, 1 know not what thou sayest. I do not know the man." 2 He shrunk from owning himself a follower of him, who was now in disgrace and danger, arraigned before the high priest for blasphemy. The Pharisees had before made use ofthis feeling of fear and shame to prevent the ac- knowledgment of Jesus as the Christ. They said to Nicodemus, " Art thou also of Galilee?" " Are ye also deceived ?" 3 So they taunted their officers : will ye confess yourselves disciples of him, whom none of the rulers or Pharisees have believed in ? To acknowledge one, who is every where spoken against, as a friend or leader, is always a trial of faithfulness. But it was far more than an usual trial, when the confession of Jesus was the sure step towards loss and injury, and often to torture and death. Still it was indispensably needful that Jesus should not only be inwardly believed in, but out- wardly acknowledged as the Son of God, the Saviour of the world. As St. Paul has expressed it, " If thou confess with the mouth the Lord Jesus, and believe in thine heart that God hath raised him from the dead, thou shalt be saved. For with the heart man believeth unto righteous- ness, and with the mouth confession is made unto salvation." 4 Matt, xxvii. 6974. 3 John vii. 4552. 4 Horn. x. 9. 252 MAKK VIII. 38. This confession costs little in these altered days. It was much for the apostles to say, " Thou art the Christ, the Son of the living God." We profess this safely and without prejudice. Is there, then, still no danger of our denying Christ ; no opportunity of our being ashamed of him f He may be denied by our practice as plainly as by our words; and we may as surely prove ourselves ashamed of him, as Nico- demus, when he came "by night" to consult him, or as Peter, when he " affirmed with an oath, I know not the man." Between the spirit of the world and the spirit of the Gospel there is still, too often, op- position. The world does not threaten what the chief priests and rulers threatened, when they com- manded the apostles " not to teach at all or preach in the name of Jesus." 5 But it threatens what some persons dread far more than they dread violence or imprisonment : it threatens contempt and mockery : and these a man must be content to risk and defy, if he desires to inherit the blessing promised to those who confess the Lord Jesus, and to avoid the sen- tence pronounced on those who are ashamed of him. The Roman officer said to the martyr Poly carp, "Re- proach Christ, and I will release thee." 6 So a man's party or companions say to him, Live as we live, act as we act, speak as we speak, and secure our favour and applause. Had Polycarp yielded to the temp- tation, and saved his life by denying his faith, he would have acted just as one might now act, who should do what the gospel condemns, or leave undone what it demands, that he might not be remarked as singular. The words of Christ, for instance, forbid 5 Acts iv. 18. ft Euseb. Hist. iv. 15. MABK VIII. 38. 253 us to " resist evil :" require meekness under provo- cations : that we return not insult for insult, " rail- ing for railing ;" but " commit ourselves to him that judgeth righteously." The "children of this world " would stigmatize such moderation : and to " avenge ourselves," because of the world's opinion, in defiance of the commands of Christ, would prove that we were ashamed of Christ, and of his words, and paid deference instead to the words of man. Indeed, in his general course of life, one who is not ashamed of Christ must make out a rule of prac- tice for himself, different in many things from that of the profession he belongs to, the party he lives with, the trade he follows : a rule of temperance ; a rule of holy conversation and godliness ; a rule of strict integrity. He must be honest, though honesty brings loss ; he must be " temperate in all things," though sobriety makes him singular ; he must be meek and forbearing, when such moderation is de- spised. Otherwise, he will be obliged to follow a multitude to do evil : and will show that he cares more for the reproach or ridicule which may be cast on him by his companions, than he regards the favour of his heavenly Lord. And yet the favour of that Lord will profit him, when every thing else shall have lost its value. " When the Son of Man shall sit upon the throne of his glory, and before him shall be gathered all nations," it will profit little to have lived in the sunshine of a flattering crowd, or have enjoyed the smile of our party and our friends. But to have endured loss, and despised shame, for the sake of future glory, this will avail us when " the fashion of this world has passed away," and they who 254 MARK IX. 1. have confessed on earth the Lord Jesus, whether by their life or death, shall be confessed by him before the angels of God, 6 and welcomed as the blessed children of the Father, for whom from the founda- tion of the world, his kingdom had been prepared. 7 LECTURE LI. THE COMING OF THE KINGDOM OF GOD WITH POWER. MARK ix. 1. 1. And he said unto them, Verily I say unto you, that there be some of them that stand here, which shall not taste of death, till they have seen the kingdom of God come with power. The kingdom of God had already come. It came, its foundation was laid, when " the Word was made flesh, and dwelt among us." * But it did not come with power, when Mary, sojourning at Bethlehem, " brought forth her firstborn son, and laid him in a manger ;" and when they to whom his birth was made known, and who welcomed him, were not the rulers, and the rich, and the mighty of the land, but " shepherds abiding in the fields, keeping watch over their flocks by night." 2 6 Matt. x. 32. 7 Ib. xxv. 34. 1 Johni. 14. * Lukeii. 8. MAKE IX. 1. 255 The kingdom of God had come, and proceeded farther, when Jesus chose his twelve apostles, who should be with him, and hear his doctrines, and convey them throughout the land, calling upon all men to " repent and believe the gospel." But it was not a kingdom coming with power, when they who proclaimed it were fishermen of Galilee, un- learned men of an obscure district, whose very speech betrayed their humble origin. The kingdom of God was established, when Jesus was lifted up upon the cross, and paid the price of reconciliation, taking away the sin which separated mankind from their heavenly Father. But it did not come with power, whilst he was thus " despised and rejected of men ;" smitten, reviled, and mocked by those whom he came to save : so weak in human eyes, that even his disciples " all forsook him and; fled." Here, however, he foretels a time, a time not so distant as the death of some then standing near him, when the kingdom of God should come with power. 4 " 3 Ch. iii. 14. 4 Instead of the phrase used by Mark and Luke, " the coming of the kingdom of God," we read in the parallel passage in St. Matthew, " the Son of man coming in his kingdom." Therefore the two phrases must allude to the same thing. And it appears from Matt. xxiv. 730, Mark xiii. 26, Luke xxi. 27, that the coming of the Son of man, and the destruction of Jerusalem, are identical. This seems necessarily to refute the explanation of Chrysostom and others of the ancients, who imagined that our Lord's words referred to the Transfiguration, and were fulfilled by it. Not to mention that the phrase, There be some standing here who shall not taste of death, would never be used concerning an event which was to happen within eight days. 256 MAKE IX. 1. A like prophecy might have been uttered con- cerning David, when his subjects revolted from him under the instigation of Absalom, and in a state of weakness and humiliation scarcely less than that of Jesus, he was forced to leave the royal city with a few followers, and " tarry in the plain of the wilder- ness." 5 It might have been then foretold, The in- habitants of Jerusalem shall shortly see David re- turning to his throne with power. And this prophecy would have been verified, when David was escorted back to Jerusalem victo- rious, his enemies slain or scattered, the people con- tending together for the honour of first restoring him, and those who had deserted or opposed him, praying for his forgiveness and imploring his favour. 6 In like manner the prophecy of our Lord was ful- filled, when the guilty nation which had rejected their heavenly king, suffered the penalty of their iniquities : when desolation was brought upon the city which had not admitted him to the throne of David : and his authority was confirmed by this ac- complishment of all that he had foretold. The hin- drance was then removed which had hitherto with- stood the progress of the Gospel. The law given by Moses yielded to the " grace and truth which came by Jesus Christ." The chief priests and elders had opposed to the teaching of Christ the teaching of Moses. " We are Moses* disciples," they said, " we know that God spake unto Moses : as for this man, we know not whence he is." 7 Stephen mi- nistering in the name of Jesus, was accused of 5 2 Sam. xv. 1323. 6 2 Sam. xix. 1012, &c. 7 John ix. 2329. MARK IX. 1. 257 " speaking blasphemous words against Moses, and against the law." 8 And the charge laid against Paul was that he taught the Jews " to forsake Moses," and spoke against the law and the temple. 9 When then the Roman forces overran the country, and laid it waste ; desolated Jerusalem by a siege, which has scarcely a parallel in history for horror ; and scattered abroad the surviving remnant of the people ; then the enemies of the kingdom of God were van* quished ; the Jewish polity, the religion of Moses, was overthrown : of the temple " not one stone was left upon another :" and the Jews remained " without a king, and without a prince, and without a sacri- fice, and without an image, and without an ephod, and without teraphim." l It was " the sign of the Son of man in heaven." 2 The fulfilment of the prophecy, " Hereafter ye shall see the Son of man sitting on the right hand of power, and coming in a cloud with power and great glory." s The Christians, warned by their Lord, " fled into the mountains :" 4 and saw from their places of refuge the triumph of the Son of God, in the destruction of his enemies, and the overthrow of the nation which would not " have him to reign over them." They saw the prophecy accomplished, in the coming of the kingdom of God with power. And some were at that time standing by our Lord, who did not taste of death till this was done. 8 Acts vi. 9 Ib. xxi. 2128. 1 Hos. iii. 4. 2 Matt. xxiv. 30. 3 Matt. xxvi. 64. Mark xiii. 26. Luke xxi. 27. * Matt. xxiv. 16. S 258 MAKE IX. 1. In another sense, and that an important sense, they all saw the 'kingdom of God come with power. They saw the fulfilment of the promise, which as- sured the disciples, that the Comforter, when he should come, should reprove (or convince) " the world of sin, and of righteousness, and of judgment." 5 They saw the effect of that Spirit, when on the day of Pentecost three thousand persons " gladly received the word " of truth as preached by Peter, and were baptized in the name of Him, whom shortly before they had joined in crucifying. They saw " the Lord adding to the church daily such as should be saved :" 6 they saw " a great company of the priests" abandon the prejudices in which they had grown up, and the law which they had administered, and " be- come obedient to the faith." 7 They saw the Gen- tiles beseeching that the word might be preached to them, and " turning to God from idols to serve the living and true God, and to wait for his Son from heaven." 8 Had there been no other victory gained against the most vehement opposers of the gospel, this would sufficiently have explained and justified the words, There be some of them that stand here, which shall not taste of death, till they have seen the kingdom of God come with power. 5 John xvi. 8. 6 Acts ii. 46. 7 Acts vi. 7 8 1 Thess. i. 10. HARK IX. 213. 259 LECTURE LIL JESUS IS TRANSFIGURED. MARK ix. 213. 2. And after six days Jesus taketh with him Peter, and James, and John, and leadeth them up into an high moun- tain apart by themselves ; and he was transfigured before them. 3. And his raiment became shining, exceeding ichite as snow ; so as no fuller on earth can white them. 4. And there appeared unto them E lias with Moses : and they were talking with Jesus. 5. And Peter answered and said to Jesus, Master, it is good for us to be here : and let us make three tabernacles ; one for thee, and one for Moses, and one for Elias. 6. For he wist not what to say ; for they were sore afraid. He spoke, according to St. Luke, " not knowing what he said :" * L e. not having any distinct purpose ; but comparing in his mind the glorious scene before him, and that which he had just left in the world below, he would gladly continue on the mount in presence of this heavenly company. Master, it is good for us to be here : here let us set up our tent ; here let us dwell, in the midst of the brightness of this glory. 1 Luke ix. 23. s 2 260 MARK IX. 213. It was the natural effect of what he had witnessed on his mind. But it was not the purpose of God respecting him and his brethren. They were not to be taken out of the world, but to serve him in the world. And what they had now seen, and could not fail to remember, would better enable them to maintain their cause ; would strengthen their faith, and give reality to their words and exhortations. It would produce in a stronger degree that result which the Scriptures are designed to effect, when they set before us those holy men of old who " witnessed a good confession," living on this earth " as strangers and pilgrims," and " looking to a better country '' for the recompence of their labours. St. Paul brings these forward in a bright array. 2 He shows us Abel, and Enoch, and Noah, and Abraham, and Joseph, and Moses, who " all obtained a good report through faith :" he bids us contemplate them as witnesses of our own course, and as encouragements to obe- dience and constancy : just as the remembrance of what they had beheld on Mount Tabor, enabled Peter, and James, and John, like Moses, to endure " the reproach of Christ," and act a prophet's part, in calling their countrymen to repentance. Peter was now recalled to himself by a voice which declared the purpose of this vision. 7. And there was a cloud that overshadowed them : and a voice came out of the cloud, saying. This is my beloved Son : hear him. 8. And suddenly, when they had looked round about, they saw no man any more, save Jesus only with them" selves. See Heb. xi. 4 40 ; xii. 1, 2. MARK IX. 213. 261 9. And as they came down from the mountain, he charged them that they should tell no man what things they had seen, till the Son of man were risen from the dead. 10. And they kept that saying with themselves, question- ing one with another what the rising from the dead should mean. It could answer no good end, to relate the vision then. Jesus was now approaching the hour when the purpose for which he came should be fulfilled : a purpose which could not be set aside : or " how should the Scriptures be fulfilled," or man be saved ? This, as we learn from St. Luke, was the subject of discourse with these holy men. " They spake of the decease which he should accomplish at Jerusa- lem." 3 Moses had long before predicted Him who was now come; "a prophet like unto himself:" 4 and had given to the Israelites the same injunction which the voice out of the cloud now issued to the three apostles, Hear him. Elijah had rebuked the people for their idolatry, and called them from their vanities to serve the living God, the God of their ancestors. 5 But the decease which was now to take place, the sacrifice to be offered on the cross for the remission of sin, should effect that which had not been effected by the laws of Moses or the prophet's exhortations : it should " turn men to God :" and looking forward to this, no doubt these holy men, these " spirits made perfect," would exult in the prospect, " Now shall the Father be glorified in the Son," who " when he is lifted up " shall " draw all men unto him." 6 3 Ch. ix. 31. * Deut xviii. 15. 5 1 Kings xiii. 21. . 6 John xiv. 13. 262 MARK IX. 213. These apostles had now received a fresh assurance that this was indeed the Christ, the Saviour of the world. One difficulty still perplexed them: the general belief in their nation that " before the day of the Lord " Elijah should be sent unto them. J 1 . And they asked him saying, Why say the scribes that Elias mustjirst come *? 12. And he answered and told them, Elias verily comefh first, and restoreth all things ; 7 and how it is written of the Son of man, that he must suffer many tilings, and be set at nought. 13. But I say unto you, That Elias is indeed come, and they have done unto him whatsoever they listed, as it is written of him. " Then understood they that he spate unto them of John the Baptist :" 8 that he was the prophet in- tended by Malachi under the type of Elijah, who should precede the Messiah : and who had been at his birth described as " going before the Lord in the spirit and power of Elias, to turn the hearts of the fathers to the children, and the disobedient to the wisdom of the just ; to make ready a people pre- pared for the Lord." 9 He had fulfilled his course, and they had done unto him what they listed. The Son of man must also fulfil his course, and to him also they will do whatsoever they list, " as it is written of him." And so he would be himself an example of what he forewarned his disciples to ex- pect, first the suffering, then the reign ; first the cross, then the crown ; first the humiliation, then the glory :^-a specimen of which had now been * Mai. iv. 5. * Matt. xTiii. 13. 9 Luke i. 16, 17. 5 MARK IX. a 13. 263 shown them, as far as it is lawful for human eye to see the glory which belongs to heaven. It was, however, a vision which would remain upon their minds, and could never be expunged from their memories. And we find it fresh in the recol- lection of Peter after a lapse of thirty years : when he writes, " We have not followed cunningly devised fables, when we make known unto you the power and coming of our Lord Jesus Christ, but were eye- witnesses of his majesty. For he received from God the Father honour and glory, when there came such a voice to him from the excellent glory, This is my beloved Son, in whom I am well pleased. And this voice which came from heaven we heard, when we were in the holy mount." l What the voice out of the cloud then spoke, it speaks to all : it came not for their sakes only, but for ours : This is my beloved Son ; hear him 1 2 Pet. i. 1618. 264 MARK IX. 14 26. LECTURE LIU. A LUNATIC RESTORED. MARK ix. 1429. 14. And when he came to his disciples, he saw a great multitude about them, and the scribes questioning with them. 15. And straightway all the people, when they beheld him, were greatly amazed, and running to him saluted him. 16. And he asked the scribes, What question ye with them ? 17. And one of the multitude answered and said, Master, I have brought unto thee my son, which hath a dumb spirit ; IS. And wheresoever he taketh him, he tearetli him : and hefoameth, andgnasheth with his teeth, and pineth away: and I spake to thy disciples that they should cast him out, and they could not. 19. He answereth him, and saith, faithless generation, how long shall I be with you ? how long shall I suffer you 1\ bring him unto me. 20. And they brought him unto him : and when he saw him, straightway the spirit tare him ; and he fell on the ground, and wallowed foaming. 21. And he asked his father, How long is it ago since this came unto him ? And he said, Of a child. 22. And ofttimes it hath cast him into thejire, and into 1 This is spoken, from a knowledge that the failure, the want of success in the disciples, was owing to the weakness of their faith. MARK IX 1429. 265 the waters, to destroy him : but if thou canst do any thing'' have compassion on us, and help us. 23. Jesus said unto him, If thou canst believe, all things are possible to him that believeth. 24. And straightway the father of the child cried out, and said with tears, Lord, I believe ! help thou mine unbe- lief. This man was supplicating for a favour. That he might receive it, there must be on his part a qualification. If thou canst believe. He must be- lieve that Jesus is the Son of God, that he might be partaker of his benefits. And his belief was at present very imperfect. His prayer shows it ; if thou canst do any thing, have compassion on us, and help us. Certainly there was much to hinder this belief. So it is hinted in the expression, //' thou canst be- lieve. Jesus was in humble condition, and had no- thing of external dignity to make it appear that he was the Son of God : " no beauty that men should desire him." And by all who were in highest authority among the people he was rejected and opposed. On the other hand, to one who could lay aside preconceived and worldly notions, there were suf- ficient grounds of faith. His character, his miracles, his doctrines, proclaimed him to be the expected Saviour. The state of mind occasioned by such conflicting circumstances is singularly described. Lord, I be- lieve, help thou mine unbelief. I believe ; I see and hear that which commands my belief. But thou knowest the weakness of our frame. That the 4 266 MARK IX. 1429. Son of God should become man ; that he should appear in a low, despised condition, so contrary to human expectations, and to the expectation of our country ! Help thou mine unbelief ! It is good for us to put this question to ourselves : Can WE believe ? We do not deny that Jesus is the Son of God : but do we practically apply the truth ? If called to loss of favour, or of credit, or of fortune, " for righteousness* sake," could we risk or suffer all for Him ? If lying on the bed of sick- ness, or brought to the hour of death, could we venture all upon him ? Could we say, " I know in whom I have believed, and that He is able to keep what I have committed to him ?" It ought to be so ; it must be so, that our sin may be forgiven, and we may be enabled to fulfil all righteousness. If thou canst believe : all things are possible to him that believeth. We have need then of the prayer, Help thou mine unbelief. " Every good and perfect gift cometh down from above." And of all gifts, faith is the first and best. The Spirit knoweth our weakness, and " helpeth our infirmities ;" and will in the end " establish, strengthen, settle " in the more perfect " knowledge of the Father, and of Jesus Christ whom he hath sent," as many as " seek first the kingdom of God and his righteousness." 25. When Jesus saw that the people came running toge- ther, he rebuked the foul spirit, saying unto him, Thou dumb and deaf spirit, I charge thee, come out of fiim, and enter no more into him. 26. And the spirit cried, and rent him sore, and came out of him : and he ivas as one dead ; insomuch that many said,, He is dead. MARK. IX. 14-29. 267 27. But Jesus took him by the hand, and lifted him up ; and he arose. 28. And when he was come into the house, his disciples asked him privately* Why could not we cast him out ? 29. And he said unto them, This kind can come forth by nothing, but by prayer and fasting. Probably the disciples were allowed to fail in this instance, that they might perceive the necessity of depending entirely on him from whom their power proceeded, and from whom alone it could proceed. faithless and perverse generation so the Lord exclaimed perceiving their failure, How long shall 1 be with you f how long shall I suffer you f And the mode in which this dependence is shown and exercised, is left as a general lesson to Christians, in the words, This hind can come forth by nothing, but by prayer and fasting. Only an habitual course of prayer and self-denial can lead to that state of heart, that true and lively faith, to which every thing gives way ; to which God denies nothing. And what we practically learn from the example is to this purpose. The disciples could not change the course of nature, but through the power of that faith, of which prayer and self-denial are inseparable attendants. Christians can only change their moral nature by the same means. As of evil spirits, some are represented in Scrip- ture as more pernicious than others ; so of moral habits, some are worse than others ; are more deeply rooted in the constitution, or more strengthened than others by the course of life. We may justly say, where a vice has deen long indulged, has come upon a man from a child, this kind can come forth by nothing, but by prayer and fasting. 268 MARK IX. 1429. We are also led to conclude, that though all Christians must " watch unto prayer," must " pray without ceasing ;" there are some occasions when more urgent, continual, and particular prayer is needed. And though all Christians must be tem- perate in all things, there may be some by whom more special and careful abstinence is required. Where the faith is such as leads to the persevering use of these means, we have reason to hope that all things are possible; that there is no kind of evil which does not come forth by prayer and fasting. St. Paul lived in this course of self-denial. He describes it, when he says, " All things are lawful for me, but all things are not expedient." " I will not be brought within the power of any." " I keep under my body, and bring it into subjection.'' 2 Those Christians have approached, those Chris- tians will approach nearest to St. Paul in personal religion, and in spiritual usefulness, who have most closely followed his example ; who have most truly been able to say, " The world is crucified to me, and I unto the world." 2 1 Cor. vi. 12 ; 1 Cor. ix. 27. MARK IX. 3032. 209 LECTURE LIV. JESUS FORETELS HIS DEATH AND RESURRECTION. MARK ix. 3032. 30. And they departed thence, and passed through Ga- lilee ; and he would not that any man should know it. He would not at this time be interrupted by the concourse of persons flocking to him. It was neces- sary to set a limit even to his deeds of mercy. We have before seen how the multitude pressed upon him, so that they had " no leisure even to eat." ] Sometimes he was forced to enter a boat, and pass over to another district, which by the time he reached it, was crowded also. And now the moments were precious. The time of his departure was at hand. In a little while, his disciples would see him no more ; and he had yet many things to say to them, which he did say, according as they were able to bear them. 2 Therefore, now passing through Galilee, where he had already manifested himself by number- less miracles, he would not that any man should know it. He had instructions to give which must not be delayed. 31. For he taught his disciples, and said unto them, The Son of man is delivered into the hands of men, and they Ch. vi. 31. 2 Jolin xvi. 12. 270 MAKE IX. 30 32. shall kill him ; and after that he is killed, he shall rise the third day. 32. But they understood not that saying, and were afraid to ask him. They understood not that saying, which contra- dicted all their expectations concerning the Messiah. Just as before, they " questioned one with another what the rising from the dead should mean." 3 It never entered into their thoughts, that he could be delivered into the hands of men, who should kill him : and yet be a king, whose dominion should extend to " the uttermost parts of the earth," 4 whom " all people and nations and languages shall serve." 5 A king was promised, who should be " set upon the holy hill of Sion," and have " the heathen for his inheritance," and against whom the kings of the earth and the rulers should take counsel together in vain. 6 He should " break them with a rod of iron, and dash them in pieces like a potter's vessel." " Of the increase of his government and peace there should be no end, upon the throne of David, and upon his king- dom to order it, and to establish it with justice and judgment for ever." 7 The Jews had always interpreted these prophe- cies, and others of the same tendency, as relating to a temporal prince. They had looked forward to national greatness and extended peace ; when the enemies who had now brought them into subjection, and made them tributary, should become tributary 3 Supra, v. 10. 4 Ps. ii. 8. 5 Dan. vii. 14. 6 Ps. ii. 28. 7 Isa. ix. 7 ; See also Zoch vi. 12, 13. MARK IX. 3033. in their turn. This expectation prevailed even be- yond Judea, through the many countries of the East, where the Jews had settled themselves. So that the strangers who had been guided to Jerusalem by the leading of a star, immediately inquired, " Where is he that is born king of the Jews ?" And Herod the king " was troubled, and all Jerusalem with him." 8 Even to the last, the apostles clung to the same hope and expectation : and asked of the Lord at the moment of his ascension, " Lord, wilt thou at this time restore the kingdom unto Israel ?" 9 And yet the prophets had foretold his sufferings as clearly as they had foretold his dominion or his power. Some of their words, indeed, could not be understood till facts explained them. What Zecha- riah wrote, " They shall look on him whom they pierced :" ' what David wrote, " I am a worm, and no man, a reproach of men, and despised of the people. 2 All they that see me, laugh me to scorn : they shoot out the lip, they shake the head, saying, He trusted in God that he would deliver him : let him deliver him, seeing he delighted in him. They pierced my hands and my feet : they parted my gar- s Matt. ii. 13. 8 Acts i. 6. " The Jews attempt to avoid the conclusion arising from the double character of the prophecies fulfilled in Jesus, by the fiction of two Messiahs, one in a mean and afflicted condition, the other powerful and victorious. This invention has nothing to support it in the Scripture, or even in their own tra- ditions. It has arisen wholly from their insuperable difficulty of reconciling by any other than the Christian scheme, such discord- ant situations." Powell. Disc. ix. 1 Zech. xii. x. * Ps. xxii. 618. 272 MARK IX. 30 82. inents among them, and cast lots upon my vesture :" all these were prophecies which only the circum- stances which fulfilled them could expound. But Isaiah had left a description which already applied in some of its parts to Jesus, and might lead them to expect the rest. 3 He had spoken of a servant of the Lord whose " visage was so marred more than any man ; who should grow up before him as a tender plant, and as a root out of a dry ground : he hath no form nor comeliness, and when we shall see him, there is no beauty that we should desire him. He is despised and rejected of men ; a man of sorrows, and acquainted with grief: and we hid as it were our faces from him ; he was despised, and we esteemed him not." All this the apostles had seen. They had seen Jesus lower in condition than any man : for while " the foxes have holes, and the fowls of the air have nests, the Son of man had not where to lay his head." They had seen him despised, as coming out of Galilee ; rejected, as of unknown origin ; held in no esteem, as the friend of publicans and sinners : shunned, rather than desired : and justly remonstrat- ing, Ye will not come unto me, that ye might have life." Thus far the apostles saw the prophet's description answered. Jesus taught them to expect what was to follow ; declaring that " as Moses lifted up the ser- pent in the wilderness, so must the Son of man be lifted up :" 4 that he came, " not to be ministered unto, but to minister, and to give his life a ransom for many." 5 This might have opened their minds 3 Isa. lii. 13; liii. 2, 3. 4 John iii. 14. 5 Matt. xx. 28. MARK IX. 3082. 273 to the remainder of Isaiah's prophecy : and shown them, how he might be " cut off out of the land of the living ;" " have his grave with the wicked ;" be " numbered with the transgressors ;" " pour out his soul unto death :" and so " bear the sin of many and make intercession for the transgressors." 6 But they understood not that saying, " and it was hid from them, that they perceived it not." 7 Their eyes were dazzled by the divine power which they were daily witnessing, and the divine majesty which some of them had so lately seen ; and how could it be, that he should be delivered into the hands of men f We, as St. Peter says, " have the sure word of prophecy," 8 no longer as a light concealed from view, but clearly shining and held up for our instruction. Prophecy has become history : and we have per- ceived by the event, how the Son of man may " have dominion given him, that all people, nations and lan- guages should serve him," 9 and yet have been " de- spised and rejected of men :" how "his kingdom" may be " that which shall not be destroyed," and yet not be " of this world." The words of Isaiah are con- firmed i 1 " Behold, a king shall reign in righteous- ness, and princes shall rule in judgment. And a man shall be as a hiding place from the wind, and a covert from the tempest : as rivers of water in a dry place, as the shadow of a great rock in a weary land." For such is the Lord Jesus to all who trust in him : a king who " reigns in righteousness ;" and yet a man, " made like unto his brethren :" offering a Isa. liii. 812. ^ Luke ix. 45. 8 2 Pet. i. 19. 9 Dan. vii. 14. 1 Isa. xxxiii. 1, 2. 274 MARK IX. 3337. covert from the tempest of divine wrath, and afford- ing a shelter, like the shadow of a rock, from the heat of temptation in a weary world. That which prophets vainly inquired into, and apostles failed to perceive, is now become clear to all who have eyes to see : The " Captain of our salvation," " made per- fect through suffering, is the author of eternal salva- tion unto all them that obey him." 2 LECTURE LV, HUMILITY INCULCATED. MARK ix. 3337. 33. And he came to Capernaum : and being in the house he asked them, What was it that ye disputed among your- selves by the way ?' 84. But they held their peace : for by the way they had disputed among themselves, who should be the greatest. So slow is the change in the heart of man ; so deeply rooted are his selfish feelings and desires. On their way to Capernaum the Lord had been explain- ing to his disciples that he must be delivered into the hands of men, and put to death. We might Heb. v. 9. 1 Andrew and Peter, as well as Matthew, had a house at Caper- naum. MARK IX. 3337. 275 have supposed that such a prospect would have so occupied their minds, that they would think little of themselves : still less dispute about present advan- tages and precedence. And so we might suppose that what all acknowledge concerning the vanity of this world, in comparison with eternity, the short- lived nature of its honours, its pleasures, or its gains, would restrain the desire of these things, and pre- vent that struggle for them, which is made the busi- ness of so many lives. Man, who springs up as a flower of the field, which to-day is, and to-morrow is cut down and withereth, is ever labouring for that which is of little value while it lasts, and is often less lasting than even the short span of his own ex- istence upon earth. Just as the apostles, who had so lately been assured that Jesus was to die, and not to sit upon an earthly throne, were disputing amongst themselves who should be the greatest. One of the graces most suitable to the condition of men, and especially of men who are disciples of Christ, is humility. The occasion was peculiarly proper to inculcate this. The Lord seizes it, to show that the way to greatness according to the course of this world, and the way to greatness ac- cording to the laws of his kingdom, are very different. In the world those are greatest who rule most widely, who hold the first place among many. In his kingdom those shall be the greatest who, instead of being ministered unto, minister to others, and counting themselves the least rather than the most worthy, sit down contented in the lowest room. So the Lord assures them : and according to his custom, he gives force to his instruction by example. T 2 276 MARK IX. 3337. 35. And he sat down, and called the twelve, and saith unto them, If any man desire to be first, the same shall be last of all, and servant of all. 36. And he took a child, and set him in the midst of them : and when he had taken him in his arms, he said unto them, 37. Whosoever shall receive one of such children in my name, receiveth me : and whosoever shall receive me, re- ceivelh not me, but him that sent me. " Whosoever, therefore, shall humble himself as this little child, the same is greatest in the kingdom of heaven." 8 In that child, they saw a pattern of the meekness and lowliness, which becomes the dis- ciple of Him who was " meek and lowly of heart." The child, indeed, will not be always humble, unless the seeds of pride are kept down by divine grace. But he is humble as an infant : the highest and the lowest are equally welcome to him ; he knows nothing of greatness or precedence, and, there- fore, nothing of jealousy or rivalry. And what the child is through the simplicity of his age, the man must be through the power of the Holy Spirit, " pre- ferring others to himself in honour," and " submitting himself to others in the fear of God." So that if any man desired to be first, he might see the road to real greatness. 3 It must be that which St. Paul followed, who accounted himself last of all, and made himself servant of all : who became " all things to all men," in the service of God : and at the same time con- fessed that whilst he " laboured more abundantly than they all," he was still the least and lowest, not even deserving to be called an apostle, 4 he who had once " persecuted the church of God." 3 Matt, xviii. 4. 3 Matt, xxiii. 11. 4 1 Cor. xv. 9. MARK IX. 3337. 277 Here then, in the child which Jesus took and set in the midst of them, the apostles saw an example of that character which God accepts and approves. And they saw not only the character they must imi- tate, but the character they must receive, and treat with all regard. They who dispute among them- selves which shall be the greatest, are also disposed to admire those who are great : and whilst they ad- mire the great, to despise the humble. " The meek of the earth," they who " set not by themselves, but are lowly in their own eyes," are often overlooked by others, and not valued as they deserve. There is a na- tural propensity to court those who exalt themselves ; and those who claim most, often obtain most. Our Lord here says to his disciples, " It shall not be so amongst you." 5 Ye must esteem those best, whom God approves best : and those whom he most ap- proves, are they who " humble themselves as this little child." 6 Therefore, whosoever shall receive one of such children in my name, receiveth me. Whoever shows favour and kindness to one of the lowest and humblest of his fellow creatures, in my name, i. e. for my sake, because he is one whom I came to save, he does it " unto the Lord ;" and the Lord shall reward him. He receives and favours, he does not despise, but honours, one of my brethren : and inasmuch as he honours one of the least of my bre- thren, he honours me : nay, not me only, but him that sent me. " My Father will love him ; and we will come unto him, and make our abode with him." 7 For with God " there is no respect of persons ;" 5 Matt. xx. 26. 6 Ib. xviii. 4. 7 Johu xiv. 24. 278 MARK IX. 3387. but in every rank " he that feareth God, and worketh righteousness, is accepted of him/' 8 It is one of the great blessings of the gospel, that it establishes among men the only equality, of which the nature of mankind is capable. It lifts the poor man out of his low estate, and sets him on a level with the highest, as being redeemed by the same Lord, and heir of the same inheritance. The rich and the poor, the wise and the simple, are all alike in their original condition ; all lie under wrath, for that " all have sinned." Delivered from that wrath, through " Him who loved them, and gave himself for them," they are still alike in his sight : the sun of his favour shines with equal brightness upon the highest and the lowest of his people. And so amongst his people there ought to be the same im- partial regard towards all, high and low, rich and poor, one with another. But Jesus knew how deeply that natural feeling is seated, which admires earthly greatness, and pays deference to wealth and power. He does not condemn that deference, which gives " honour where honour is due." 9 But he points out the true source of honour, the favour of God ; and he shows that the favour of God belongs to him, not who exalts himself, but who humbles himself even as a little child. 8 See Acts x. 34. 9 Rom xiii. 8. MARK IX. 3842. 279 LECTURE LVI. PARTY SPIRIT REBUKED. MARK ix. 38 42. 38. And John answered him, saying, Master, we saw one casting out devils in thy name, and he followeth not us : and we forbad him, because he followeth not us. * This was said in a spirit of jealousy which is very common and natural. John did not inquire what the man was engaged in, whether a good work or a bad one : but, Is he of our party ? Does he attach himself to us ? A like spirit appeared in very early times. When the Israelites were in the wilderness, " there ran a young man and told Moses, and said, Eldad and Medad do prophesy in the camp. 2 And Joshua the son of Nun, the servant of Moses, answered and said, My lord Moses, forbid them." The answer of Moses was in the same tone, as the answer of Jesus to the apostle. " Enviest thou for my sake ? Would God that all the Lord's people were prophets, and that the Lord would put his Spirit upon them." 1 This is supposed to have been one of the disciples of John the Baptist. 2 Numb. xi. 27. 6 280 MARK IX. 3842. St. Paul writes in the same strain of some who followed not him, but personally opposed him, and yet proclaimed the truth of the gospel. " Some in- deed preach Christ out of envy and strife ; of con- tention, not sincerely, supposing to add afflictions to my bonds. 3 What then, notwithstanding, whether in pretence or in truth, Christ is preached ; and I therein do rejoice, yea, and will rejoice." Even if they have more desire to bring me into disrepute, and make a party to themselves, than to win souls to Christ, that I leave to their own consciences, whether in pretence or truth, the gospel is made known, and I am satisfied ; nay, find a cause of re- joicing. Thus he had imbibed the spirit of his Master, who reproved his faithful servant's jealousy. 39. But Jesus said, Forbid him not : for there is no man which shall do a miracle in my name, that can lightly speak evil of me. 40. For he that is not against us is on our part. Forbid him not : for there is no man which shall do a miracle in my name, that can lightly speak evil of me. You say, that he is casting out devils : and you say, that he followeth not us. Forbid him not. Whether he followeth us or no, he is doing a good work ; and he cannot be an enemy of me or mine, who does a good work in my name. He cannot " enter the strong man's house, and spoil his goods," unless he goes in the name of him who is stronger still. 4 And if he does this, he is not against us ; nay, he is on our part, he is serving our cause. 3 Phil, i 1418. 4 Matt. xii. 29. MARK IX. 3842. 281 This is a practical explanation of our Lord's doc- trine concerning false prophets. " Ye shall know them by their fruits. Do men gather grapes of thorns, or figs of thistles ?" 5 Can valuable produce come from an useless or pernicious tree? Or can that tree be useless or pernicious which bears va- luable fruit ? Can that man deserve condemnation, who is relieving others from the heaviest misfortunes ? who is casting out devils in my name ? Yet on a former occasion the Lord had uttered a sentence which seems to contradict his judgment here. In reply to the Pharisees, who represented him as casting out devils through Beelzebub the prince of the devils ; he shows the inconsistency of that pretence, and pronounces as a sort of maxim, " He that is not with me, is against me ; and he that gathereth not with me, scattereth abroad." 6 So saying, he spoke of one who was not a friend, but an enemy to the cause, and only waited opportunity to betray it. Whilst in this answer to John, he describes one who, instead of a covert enemy, is secretly a friend. Suppose one who was aware of a plot laid against another, and did not warn him of the danger : he would be a covert enemy. In such a case, " not gathering with him," i. e. not assisting him, he would be in fact " scattering abroad :" doing him the greatest injury. If Paul's nephew, when he came to know of the conspiracy formed against him, had not reported it to Paul ; he would have been " ga- thering with" Paul's enemies ; 7 not being " for him," he would have been "against him." But in the present case, there was not a covert enemy, but a * Matt. vii. 16. 6 Matt. xii. 30. 7 Acts xxiii. 1216. 282 MAKK IX. 3842. friend: one engaged in the same cause as the Lord himself, and casting out devils in his name. Instead of being against the purpose which Jesus was pro- moting, he was on his part, doing his work. 8 There- fore he defends him, saying, There is no man which shall do a miracle in my name, that can lightly speak evil of me. The circumstance here brought forward, and made matter of complaint by the disciples, leads our Lord to allude to a time, not now distant, when a much severer trial of opposition awaited them, than that of a man's not following their company : when many, instead of merely not being against them, should re- vile and persecute his meek and humble followers, only because they were his followers : and many, because they professed his name, should suffer hun- ger and thirst and cold and nakedness. So that the remark, He that is not against us is on our part, seems to introduce a thought of this kind. Indeed, it is no small thing, if any are not against us. And blessed are they, who are so far well disposed towards me and my religion. 41. For whosoever shall give you a cup of water to drink in my name, because ye belong to Christ, verily I say unto you, he shall not lose his reward. 42. And whosoever shall offend one of these little ones that believe in me, it is better for him that a millstone were hanged about his neck, and he were cast into the sea. Precious in the sight of the Lord are the souls of his saints. And in the trying times which were near at hand, there would be much opportunity of showing who were against them, and who were on 6 " He that is not against us, is for us." Luke ix. 50. MARK IX. 3842. 283 their part. The man who was casting out devils could not be an enemy of the Lord, because he was doing miracles in his name. And the man who even by a cup of water should relieve one of his afflicted people, in his name, because they belonged to Christ, he likewise would be on the part of Christ, and should not lose his reward. " Affliction and persecu- tion would arise for the word's sake." This would bring the souls of many into peril, lest under such trials they should " be offended, and fall away." And blessings should await the man who made those trials less, by assisting the little ones who believed in Christ, his weak and lowly followers, who had no rank, or power, or interest to defend their own cause. The benefit done to those who belonged to Christ, was done to him, and should be recompensed by him. But proportionately great was the condemnation of those through whom the temptation came, and who caused these little ones to offend. A death which might appear dreadful at the time, would be a far lighter evil than the future retribution reserved for the enemy of one of these little ones. Had Saul continued in the course which he began, when he " made havock of the church, entering into every house, and haling men and women, committed them to prison," 9 it would be better for him that a millstone were hanged about his neck, and he were cast into the sea. 9 Acts viii. 3. 284 MAKK IX. 4348. LECTURE LVII. CAUSES OF DEPARTING FROM THE FAITH. MARK ix. 43 48. 43. And if thy hand offend thee, ' cut it off : it is better for thee to enter into life maimed, than having two hands to go into hell, into the fire that never shall be quenched : 44. Where their worm dieth not, and the fire is not quenched. 45. And if thy foot offend thee, cut it off : it is better for thee to enter halt into life, than having two feet to be cast into hell, into the fire that never shall be quenched: 46. Where their worm dieth not, and the fire is not quenched. 47. And if thine eye offend thee, pluck it out : it is better for thee to enter into the kingdom of God with one eye^ than having two eyes to be cast into hell fire : 48. Where their worm dieth not, and the fire is not quenched. 2 To understand these warnings, we must go back to the last words which Jesus had uttered : when he pronounced a blessing on all who should favour the least of his disciples, should relieve their difficulties or mitigate their afflictions. Whosoever shall give you a cup of water to drink in my name, because ye belong to Christ, verily I say unto you, he shall not 1 Cause them to stumble, or fall from their faith. * See Isa. Ixvi. 24. MARK IX. 4348. 285 lose his reward. He had also declared the sad con- sequence which should follow the oppressing them, and causing them to fall from the faith. Whosoever shall offend one of these little ones which believe in me, it is better for him that a millstone were hanged about his neck, and he were cast into the sea. This leads him to speak further, and more gene- rally, of the danger of inducements to sin; of causes of offence ; of whatever occasions a depar- ture from God. Rather than yield to these, or be subject to them, it was expedient to submit to the greatest self-denial and the dearest sacrifice. If thy hand, thy foot offend thee, endanger thy faith, cut it off, and cast it from thee ; lest thy loss be not temporal, but eternal. The hand, the foot, the eye represent the occasion of offence : i. e. the occasion of departing from the faith, or of acting inconsis- tently with it. In a similar passage elsewhere, the occasion of offence intended seems to be a passion, a sinful habit. 3 These the Lord warns us to eradi- cate, as decidedly as we would cut off a limb rather than lose our life. In this passage, the danger is to be avoided from without, rather than from within. For St. Matthew, in his account of the discourse, introduces it by these additional words : 4 " Woe unto the world because of offences ! For it must needs be that offences come ; but woe to that man by whom the offence cometh !" The warning, there- fore, refers to those who, whether as open enemies, or under the name of friends, pervert the disciple of Christ from his faith, or withdraw him from his duty. Whether, like the unconverted Saul, they 3 Matt. v. 29. 4 Matt, xviii. 7. 286 MARK IX. 4348. persecute those who profess the faith : or whether, like the friends of Paul converted, they would hinder him from making full proof of his ministry, and deter him from dangers 5 which he were bound to en- counter : in either case they offend : they are cause of falling : as the Lord declared to Peter when desiring him to spare himself ; " Thou art an offence unto me/' 6 Therefore, if he be an enemy, woe be unto him ; if he be a friend, if one of thine house- hold become in this way thy foe, beware of him : though he be dear to you as one of the most valuable members of the body, cast off the connexion. It is better for thee, with the loss of that which is most precious in this world, with a loss which leaves you as it were halt, and maimed, and blind, to enter into the kingdom of God, than after the enjoyment of ^very earthly comfort to be cast into hell fire, where their worm dieth not, and the fire is not quenched. " For we look not at the things which are seen, and are temporal, but at the things which are not seen and are eternal." We shall perceive the justice of these strong ex- pressions, if we consider the case of those who at- tached themselves to the cause of Christ : the oppo- sition they had to encounter, the strong resistance they must needs make, if they did not stumble and fall under temptation. When Nicodemus, for example, being himself one of the Pharisees, took the part of Jesus when they were assembled in consultation against him, and proposed that he should be treated with justice, asking, Doth our law judge any man, before it hear 5 See Acts xxi. 14. 6 Matt. xvi. 23, MARK IX. 4348. 287 him, and know what he doeth? They answered and said unto him, Art thou also of Galilee ?" 7 Here the Pharisees were to Nicodemus in the place of the right hand or right eye, which he was to cast from him. They were a stumbling-block in his way. To do what duty required, and separate himself from the party to which he belonged, was no easy trial. Nothing could make him consent to this, except a conviction that it was desirable to enter into the kingdom of God, with a despised and persecuted party, rather than with the approbation of rulers and friends to be cast into hell. And many, we are told, in Nicodemus's situation, did fall under this trial : " among the chief rulers many believed in him ; but because of the Pharisees they did not con- fess him, lest they should be put out of the syna- gogue." 8 To consent to be separated from their brethren, would be to cut off the foot or hand. And it was more than they could consent to sacrifice. In the case of Ananias and Sapphira, it was not the love of credit or companionship, but the love of fortune which occasioned their fall. Their estate was dear to them as an eye or a limb. And it be- came " an offence to them :" so that when they fol- lowed the general example, and sold their posses- sions and goods, " they kept back part of the price, and brought a certain part, and laid it at the apostles' feet." 9 To give up the whole of the possession, would evidently have been to them like the parting with a hand, or a foot, or an eye. It was a self- denial to which they could not consent. But it 7 John vii. 51. 8 John xii.42. 9 Acts x. 29, 30. 288 MARK IX. 49. would have been better for them to enter into the kingdom of God maimed of their earthly possessions, than having their whole fortune to be cast into hell fire, where the worm dieth not, and the fire is not quenched. It was needful, therefore, for our Lord to urge these strong enforcements. He knew the trials to which his disciples must be exposed ; not his pre- sent disciples alone, but in every future age. He knew that nothing except the most overpowering motives could engage them to resist temptation, and remain stedfast in the faith. Therefore, he leaves them motives which might well have this effect, and supply strength to the weakness of nature. " What shall it profit a man, if he should gain the whole world, and lose his own soul ?" LECTURE LVIII. TRIALS TO BE UNDERGONE. MARK ix. 49. 49. For every one shall be salted with Jire, and every sacrifice shall be salted with salt. To understand this verse, we must call to mind the thoughts and sayings which precede and intro- duce it. Jesus had been speaking of the trials which his disciples must overcome ; trials so severe, as to 7 MARK IX. 49. 289 be justly compared to the parting with a right eye or a right hand : privations so painful to human na- ture, that nothing could induce men to submit to them, and maintain their faith in spite of them, ex- cept the awful alternative, It is better for thee to enter into the kingdom of God halt or maimed, than to be cast into hell, into the fire that never shall be quenched. He then proceeds to say, that they must be pre- pared for such trials. He tells them before they came to pass, in order that when they came, they might not be unexpected or unforeseen. " For every one that would live godly in Christ Jesus," every faithful disciple must expect to be tried, "even as gold is tried in the fire." For every one shall be salted with fire, and every sacrifice shall be salted with salt. Three different images are here placed together ; and must be separately considered, with the quali- ties belonging to them. We have, first, an allusion to the properties of salt. It preserves from corruption. The salt enters into the substance to which it is applied ; and the consequence is, that what would otherwise speedily decay is kept free from putrefaction and dissolu- tion. The next image is taken from the properties of fire. Fire has the effect of separating the parts of substances exposed to it : and therefore enables the workman to remove what is worthless, and retain what is valuable. Such is the process of refining. The metal is dissolved by the operation of heat : u 290 MARK IX. 49. those parts of it which are impure and refuse ascend towards the surface, and are skimmed off by the workman as they rise, till by degrees the alloy has altogether been removed, and only the pure silver or gold remains. These reflections on the respective properties of salt and ofjire, prepare us for the explanation of the words, For every one shall be salted with fire. We are here forewarned, that every one of the people of God shall be purified by trial, and kept from corrup- tion by affliction. Fire is the emblem of affliction ; and salt of purification. To be salted, is to be pre- served from spiritual decay : to be salted with fire, is to be preserved from such decay by a process like that of the refiner's furnace. We know by experi- ence that the effect of fiery trial often is to purify. Even when purification seems hardly needed, its effect is to strengthen the Christian character. But it is commonly needed, to refine : to carry off the earthly mixture which adheres even to the sincere Christian: to wean his affections more completely from things below : to show him the worthlessness of all that belongs to this present world : to subdue his remaining pride of heart : to draw him closer to God here, before he enters into his everlasting king- dom. St. Paul describes the process, saying, 1 " Tri- bulation worketh patience ; and patience experience ; and experience hope." Patience, and experience, and hope, are the seasoning of the Christian's heart ; and these, as we know from observation, and are 1 Rom. v. 3, 4. MARK IX. 19. 291 here assured by St. Paul, these are strengthened and confirmed by the fire of tribulation. The Lord proceeds farther, to say, Every sacrifice shall be salted with salt. This introduces a new idea, a third metaphor, taken from the worship of the Jews. A sacrifice, is an offering made to God. These sacrifices were required by the law of Moses. " An altar of earth thou shalt make unto me, and shall sacrifice thereon thy burnt offerings, and thy peace offerings, thy sheep, and thine oxen." 2 " Unto the place which the Lord thy God shall choose to put his name there, thither ye shall bring your burnt offerings, and your sacrifices, and your tithes, and heave offerings of your hand, and your vows, and your freewill offerings, and the firstlings of your herds and of your flocks." 3 With such sacrifices God was well pleased, whilst the law remained in force, and the shadows pre- figured the reality which was to come : the typical victim represented " the Lamb of God," who " by his one offering of himself once offered, made a full, perfect, and sufficient sacrifice for the sins of the whole world." But when the law, being fulfilled, had now " vanished away," the sacrifice was to be of another kind. It was the man himself, who being " reconciled to God through the blood of the ever- lasting covenant," was devoted to him, and was now required to present himself, his soul and body, " a living sacrifice, holy, and acceptable unto God." 4 * E#. xx. 24. 3 Deut. xii. 6. 4 Rom. xii. 1. u 2 292 MARK IX. 49. But like the animal sacrifices of the law, he too must be purified. The law required that the victim should be pure and without blemish : and that it might be preserved from any approach towards corruption, a strict command was given, being rendered necessary by the climate of Judea, " Every oblation of thy meat offering shalt thou season with salt ; neither shalt thou suffer the salt of the covenant of thy God to be lacking for the meat offering. With all thy sacrifices thou shalt offer salt." 5 To the typical sacrifice, therefore, salt was indispensable, that it might be pure and uncorrupt. And so the spiritual sacrifice, the Christian heart, must be salted with salt ; secured from corruption by that which has the power of preserving it ; by that which is to the spiritual part of man, what salt is to the animal substance, and keeps it from decay. That which does thus preserve the Christian, is his faith. Faith is to him, what salt was to the sacrifice : it " purifies his heart " through the power of the Holy Ghost, 6 and makes him fit for the ser- vice to which he is dedicated. So seasoned, so pre- served, he is able to sustain the heat of temptation, and to come out entire and unimpaired from the fire of persecution. If it were not so, there would be proof against him that his faith were not that true and genuine faith with which every sacrifice must be salted, that it may be " accepted of God." What therefore we learn from this difficult but instructive sentence, is that if trials come upon us, 5 Lev. ii. 13. 6 Acts xv. 9. MAKE IX. 49. 293 they are not to be looked upon " as a strange thing," but expected : and that they may even be so severe, as to be properly compared to a furnace of fire. There have been many periods in the history of the Church, when this prediction has proved literally and exactly true : when they who have resolutely " wept the faith, and could not be turned from their stedfastness," have been torn from their families and homes, have " had trial of cruel mockings and scourgings, yea, moreover, of bonds and imprison- ment, being destitute, afflicted, tormented, not ac- cepting deliverance, that they might obtain a better resurrection." 7 We are likewise taught that the Christian must be endued with a quality which may enable him to withstand the?e trials, and preserve him from the destruction which they would otherwise bring upon him : even that quality which has " subdued king- doms, wrought righteousness, obtained promises, stopped the mouth of lions, quenched the violence of fire, escaped the edge of the sword," turned fear into confidence and weakness into strength : that faith which is the " substance of things hoped for, the evidence of things not seen." 8 7 Heb. xi. 1 ; 3537. 8 Ib. 1. 204 MARK IX. 50. LECTURE LIX. THE APOSTLES EXHORTED TO BROTHERLY LOVE. MARK ix. 50. 50. Salt is good : but if the salt have lost his saltness, wherewith will ye season it ? have salt in yourselves, and have peace one with another. The Lord had just before been saying, Every sacrifice shall be salted with salt. The sacrifice, is the disciple of Christ ; salt is the faith which makes him acceptable. As the sacrifices commanded by the Jewish law were sprinkled with salt, that no corruption might blemish them, and render them unfit for an offering to the Lord : so every follower of Christ who presents himself as a " living sacrifice " to the service of God, must have that faith implanted in him, which should be to him what salt is to the victim. Keeping up the metaphor, and using the same figure, the Lord now says, Salt is good. Salt is use- ful for the purposes which it is designed to serve. Nothing can stand in its stead. And so FAITH is good : has an effect on the heart which nothing else has. Faith induced Noah to occupy many years and expend a vast cost that he might " prepare an ark to the saving of his house," when the deluge should 7 MARK IX. 50- 295 cover the earth. 1 Faith induced Abraham to aban- don his home and country, and obey the call of God, not knowing whither he was summoned. Faith in- duced Moses to leave the royal court in which he had been bred up, and devote himself to the de- liverance of his countrymen. Faith was now actuat- ing in like manner the apostles and others who were of the company of Jesus, who had left all that was dear to them, and were following their Master " to prison and to death." Faith would soon achieve still greater triumphs, in bringing a heathen multi- tude to cast away the vanities of their idolatry, and to " serve the living and true God," waiting for an inheritance above. Farther still, they who in " the times of their ignorance " had been accustomed to indulge the desires of a carnal nature, would be led by faith to mortify their evil affections, and to " fol- low holiness," obeying " the will of God, even their sanctification." FAITH therefore is good: faith in the word of God, offering " grace and peace " to men through the gospel : faith in Jesus Christ, as the " author of eternal life to all them that obey him." Salt, however, may lose its power, and have no effect upon the substance which it ought to season. So likewise may the principle of faith grow weak and feeble, and its influence upon the heart may fail. Then wherewith will ye season it f There is always danger of this, from the weakness of man, and the malice of Satan : and some signs of it had even now appeared. The spirit of rivalry had shown itself ; and the apostles had lately been disputing 1 Heb. xi. 725. 296 MARK IX. 50. amongst each other, " which should be the greatest." If this spirit prevailed, "the salt would lose its saltness i 1 so that the Lord assured them in the most earnest language, " Except ye be converted, and become as little children, ye shall not enter into the kingdom of heaven." 2 So afterwards, the spirit of boasting and self-conceit was found amongst the elders of the church at Corinth ; there were " contentions amongst them ;" 3 some desired to become leaders ; and others acted as vehement partizans. If this spirit prevailed, the salt would lose its saltness ; and St. Paul remon- strates with them, as with men whose salvation was in danger. Again, certain teachers in the Galatian church persuaded the people that the law of Moses must be observed, without which the atonement made upon the cross for sin would not avail. 4 Here again the salt was losing its saltness: this was " another gospel, which was not another :" and wherewith should the church be seasoned, if the truth were corrupted through these additions ? The Lord, therefore, leaves this exhortation: Have salt in yourselves, and have peace one with ano- ther. Pray that your faith may be increased, your Christian principles strengthened. For " ye are the salt of the earth :" and " if the salt should lose its savour," the world itself would suffer injury. 5 Es- pecially, therefore, they must guard against those evils to which their circumstances strongly tempted them, and which yet would be destructive of all their usefulness. They must " follow after the " Matt, xviii. 3. ' 1 Cor. i. 1113. * Gal. i. 6, 7. 3 Matt. v. 15. MARK IX. 50. 297 things which make for peace," and avoid all occa- sions of dispute and quarrel. There would be many such occasions, which it would require a strong inward principle to overcome. No men have ever had so much temptation to ri- valry as the apostles. They had been all called in the same manner to fulfil the like duties. No pre- cedence was established amongst them : though par- ticular attention had been paid to some of their number, who had been selected by their Lord to at- tend him at certain interesting seasons. One was distinguished, as " the disciple whom Jesus loved." 6 As they proceeded in their labours, some must of ne- cessity prove more able, and some more successful than others : some must be employed on duties and missions which others might think more dignified or desirable than their own. All these are circum- stances of which Satan takes advantage, to sow the seeds of jealousy, emulation, pride, envyings : all the bad feelings which arise out of self-conceit and self- love. This rendered the warning which is necessary to all men especially necessary to them. Have salt in yourselves ; and have peace one with another. For only that salt which comes from Christian faith, that principle of meekness and humility and love, would prevent the revival of disputes amongst them, " which should be the greatest," and which should have the highest place. 7 That salt with which the Lord was now seasoning their hearts must abide in them, or mutual jealousies and animosities would mar the work in which they were were engaging. He had * Johnxix. 26. " Ch. x. 41. 298 MARK IX. 50. shown love towards them, such as man could never have conceived : let them cherish faith in the re- demption which he wrought, and it would teach them to " love one another, as he had loved them." 8 " Greater love hath no man than this, that a man lay down his life for his friends." He had humbled himself, so as to act as the servant of those who ought to minister to him ; and if he had so conde- scended towards them, they should be ready to con- descend to one another. The exhortation might justly be applied to them, which St. Paul addresses to the Christians at Philippi, " Let nothing be done through strife and vainglory, but in lowliness of mind let each esteem other better than themselves. Look not every man on his own things, but every man also on the things of others. Let this mind be in you, which was in Christ Jesus." 9 The warning did not return void to him that gave it : it accomplished that for which it was designed. The apostles had peace one with another. We read of no interruption to their harmony. Brotherly love continued amongst them, They possessed in them- selves that " wisdom which is from above ; and is first pure, then peaceable, full of mercy and good fruits, without partiality, and without hypocrisy/' i And possessing this quality, pervading the heart and influencing the practice, they had proof of being seasoned with that salt to which the Spirit of God gives savour. " For love is of God ; and every one that loveth is born of God, and knoweth God." " If we love one another, God dwelleth in us, and his love is perfected in us." " God is love ; and he that 8 John xiii. 34. Phil. ii. 3-5. 1 James iii. 17. MARK X. 11^. 299 dwelleth in love dwelleth in God, and God in him." " And hereby we know that we are of the truth, and shall assure our hearts before him." 2 LECTURE LX. DIVORCEMENT FORBIDDEN. MARK x. 1 12. 1. And he arose from thence, and cometh into the coasts of Judea by the farther side of Jordan : and the people re- sort unto him again : and, as he was wont, he taught them again* 2. And the Pharisees came to him, and asked him, Is it lawful for a man to put away his wife ? tempting him. These came, tempting him ; expecting a reply which should in some way or other furnish ground for accusing him. So on another subject they sent out their disciples with the Herodians, tempting him to give an answer which should incense the governors against him. 2 So also " one of them which was a lawyer asked him a question, tempting him, and saying, Master which is the great commandment of the law ?" 3 Hoping that they might " entangle him 2 1 John iv. 7, 12, 16 ; iii. 19. ! See John x. 40. Matt xxii. 16. 3 lb.35. 300 MAKKX. 112. in his talk," as placing one of the commands of God above another. So the Sadducees also came, tempting him with a question affecting the doctrine of the resurrection. 4 And now, if Jesus had replied ; Moses has given you a law ; abide by the commandment of Moses ; they might have answered, Why then did " God at the beginning make them male and female, and say that a man should leave his father and his mother, and cleave unto his wife ?" Therefore they came, not seeking instruction, but tempting him. They might, however, have had a better motive, for the subject was at this time disputed among the Jews. Conscience seems to have convinced some of the better disposed among them, that the permission granted by Moses had been unjustifiably abused : that what was granted on account of the hardness of men's hearts, the same hardness of heart had ren- dered a cause of the unhappiness which it was de- signed to cure. 5 Besides, the practice of divorcement had been strongly condemned by one of their pro- phets, denouncing the man " who dealt treache- rously against the wife of his youth," and declaring that " the Lord God, the God of Israel, hateth 4 Matt. xxiv. 30- 4 In the apocryphal book of Ecclesiasticus, it is written, " If thy wife go not as thou wouldest have her, cut her off from thy flesh, give her a bill of divorce, and let her go." And Josephus has given it as part of the Jewish law, " He that will be dis- joined from his wife for any cause whatsoever, as there are many such causes, let him give her a bill of divorce." He had himself acted on this principle, and put away his wife after she had borne him three children, because he was not pleased with her behaviour. See Whitby in loco. 8 MARK X. 112. 301 putting away." 6 Therefore, whilst one school of teachers maintained with the utmost latitude the concession made by Moses, another party opposed them, and allowed that one cause, and one only, could justify divorcement. The Lord's reply to this insidious but important question, is the reply of one u who had authority :" of one who " had power on earth " to announce the will of God : 3. And he answered and said unto them, What did Moses command you ? 4. And they said, Moses suffered to write a lill of divorce- ment, aird to put her away. 5. And Jesus answered and said unto them, For the hardness of your heart he wrote you this precept. 6. But from the beginning of the creation God made them male and female. 7. For this cause shall a man leave father and mother, and cleave to his wife ; 8. And they twain shall be one Jlesh : so then they are no more twain, but one Jlesh. 9. What therefore God hath joined together, let no man put asunder. 10. And in the house his disciples asked him again of the same matter. 7 11. And he saith unto them, Whosoever shall put away his wife, and marry another, committeth adultery against her. 12. And if a woman shall put away her husband, and be married to another, she committeth adultery* 6 Mai. ii. 1416. 7 Having been so long accustomed to a different view of the subject, as to say, " If the case of the man be so with his wife, it is not good to marry." Matt. xix. 10. 8 The exception must be here introduced, which stands in the 302 MARKX. J 12. By this decision, this re-enactment of the original law, Jesus has for ever established the indissoluble- ness of that connexion, by which the husband and wife are made one. The histories recorded in the Old Testament sufficiently show the wisdom of the provision. They show howjfor the hardness of men's hearts a different practice was permitted in the earlier ages of the world. And they also prove the evil consequences which arose, whenever that liberty was used and acted on. We see this in the do- mestic life of Abraham and Sarah. We see it in the sinfulness which stained the character of David : in the ruin which the " love of strange women" brought upon Solomon, 9 when " his wives turned away his heart after other gods, and his heart was not faithful unto the Lord his God." These consequences ensue from the infringement of the law which God originally ordained. It was not his will that man should be alone ; he provided ^ a help meet for him :" and then said, For this cause shall a man leave his father and mother, and cleave unto his wife ; and they twain shall be one flesh. 1 Therefore from the time of this solemn union, their interests are in common ; whatever affects the one, whether for good or evil, affects the other ; if one suffers, the other suffers ; if one rejoices, the other rejoices ; if one weeps, the other weeps also. The tie which first united them, is made stronger by the parallel verse in St. Matthew, " And I say unto you, Whosoever shall put away his wife, except it be for fornication, and shall marry another, committeth adultery : and whoso marrieth her which is put away doth commit adultery." See Matt. xix. 9. 9 1 Kings xi. 4. ' Gen. ii. 24. MARK X. 112. 303 offspring of their love ; these draw the bond of at- tachment closer, and aggravate the evils of separa- tion. So that to break the sacred contract, and be joined to another, is to annul the ordinance of God, instituted in the time of man's innocency, and de- signed for the help and comfort which one ought to have of the other. The tie cannot be unloosed ; the covenant cannot be broken. Let everything be avoided, which would induce a desire to break it. The same wisdom which declares it indissoluble, prescribes also the rules which make it delightful. There can be no comfort, where one does not take the lead : and two cannot alike bear rule. Therefore let " wives sub- mit themselves unto their own husbands, as unto the Lord," and " reverence their husbands." 2 Submis- sion is no grief, where love prevails ; " let husbands," then, " love their wives, even as their own bodies ;" " as Christ also loved the church, and gave himself for it." 3 For to make the marriage contract still more dear, and the union doubly sacred, the Lord has been pleased to use it as the emblem of the very union which exists between himself and the church of which he is the head ; and which he so loved, as to lay down his life for its sake, " that he might sanctify and cleanse it with the washing of water by the word :" thus sealing with his own blood the co- venant through which he " betrothed her unto him- self for ever in righteousness, and in loving kind- ness, and in mercies/' 4 Eph. v. 22. s Ib. 2528. * Hos. ii. 19. 304 MARKX. 1310. LECTURE LXL LITTLE CHILDREN RECEIVED AND BLESSED. MARK x. 1316. 13. And they brought young children to him, that he should touch them : and his disciples rebuked those that brought them. It may have been one of those seasons when the crowds pressed upon Jesus, and gave him " no leisure so much as to eat.*' * Or he may have been engaged in discourse too solemn and important to be inter- rupted. Or perhaps the disciples thought it an un- necessary and unprofitable intrusion, to bring young children, who could not listen to his doctrine, ' ' that he should put his hands upon them and pray :" 2 so they rebuked those that brought them. 14. But when Jesus saw it, he was much displeased, and said unto them, Suffer the little children to come unto me, and forbid them not : for of such is the kingdom of God. 15. Verily I say unto you, Whosoever shall not receive the kingdom of God as a little child, he shall not enter therein. As much as to say, Ye repel these little children, as if unworthy of my regard, and unfit to receive my blessing. Verily I say unto you, there is much 1 See ch. vi. 31 . * As in Matt. xix. 13. MAKKX. 13 1C. 305 in these infants that all will do well to imitate. They do not " dispute among themselves, which shall be the greatest." 3 They do not find reason for cavilling, in doctrines which are new and strange to them. They are simple, humble, teachable, in- nocent of wilful sin : and so may set an example to all who follow me and hear my words. For whoso- ever shall not receive the kingdom of God as a little child, he shall not enter therein. 16. And he took them up in his arms, put his hands upon them, and blessed them. He could not but foresee and pity the dangers to be encountered by these children in the world through which they must pass. He well knew that as their years advanced, and they grew up to the vigour of man- hood, unruly passions would disturb the breasts which were now enjoying the calm of innocency ; he knew that temptations to which they were yet strangers would allure them into the ways of sin. And he would not send them into the midst of these dangers and temptations without his blessing. Parents find comfort here, when they reflect upon the perils which beset the children of their love. And justly does our church introduce this incident as a ground of encouragement, and an example of the blessings to be expected when chil- dren are baptized : exhorting parents to " doubt not, fore, but earnestly believe, that the same Lord, who commended the little children to be brought unto him, and took them up in his arms and blessed them, 3 See Ch. ix. 34. X 306 MARKX. 1316. will likewise favourably receive these infants ; that he will embrace them with the arms of his mercy ; that he will give unto them the blessings of eternal life, and make them partakers of his everlasting kingdom." 4 At the same time we must not deceive ourselves as to the force of this example. We must remem- ber that there were certain circumstances connected with the blessing here bestowed. It was not here, as on a previous occasion, when Jesus took a child which happened to be present, and set him in the midst, and made him an example of humility. In this case the children were neither present acci- dentally, nor introduced in compliance with a formal practice ; they were brought to Jesus by those in- terested in them, " that he might lay his hands upon them, and pray," 4 and touch them. They were brought, therefore, in reliance upon his power, in faith of the virtue which might proceed from him, and convey a blessing to these children. As far then as depends on this example, the same mind must be in us which was in the friends of those children, if we expect the blessings which were granted them. We must come to the ordinance of baptism in faith, and not in compliance with a cus- tomary form. We must come, believing that our children, without Christ, are miserable, lost, and helpless ; " being dead through the offence of one." We must come, believing that, " being justified by his blood, they shall be saved from wrath through him." 5 We must come, believing that " as by the 4 Baptismal Service. * Rom. v. 9 15. MARKX. 13 16. 307 offence of one judgment came upon all men to con- demnation ; even so by the righteousness of one, the free gift came upon all men unto justification of life.' 1 And then we may humbly hope " that our Lord Jesus Christ will vouchsafe to receive those infants, will sanctify them with the Holy Ghost, will give them the kingdom of heaven, and life everlasting." ( We may justly feel confidence from the gracious conduct of the Lord on this occasion. For he does not dismiss the parents and say, Were your children of an age to believe, it should be unto them accord- ing to their faith ; but I have no blessing for those who cannot solicit it for themselves. Something very different is implied, when he commanded that they should be brought unto him, and took them up in his arms, put his hands upon them, and blessed them. Surely this action would be calculated to mislead us, if he meant us to consider the baptism of infants as a vain ceremony, as a mere outward rite, from which no spiritual benefit is to be expected or derived. Surely it rather gives us reason to believe concern- ing baptism, what was shown to the Israelites by the rite of circumcision, that the ignorance and weakness of children does not render them incapable of being dedicated to God. And trusting to this intimation of the Divine will, confirmed as it is by numerous scriptural arguments, we bring our infants into covenant with Christ, at an age when they are themselves unconscious of the blessing. We believe that he will receive such children into his favour ; will consider them as heirs of his kingdom ; will " See Baptismal Service. x 2 308 MAKKX. 13 16. shed abroad his Spirit upon their hearts, and lead them in the way everlasting. We must remember at the same time, that whilst there is much in the character of children which the Lord approves, there is much also which, if suffered to remain, would be contrary to his gospel, and alienate them from him. They are careless, thought- less of the future : and must be awakened to a sense of its importance. They are ignorant, and must be gradually enlightened. Still farther, that which the Lord does approve in their character and holds up to our imitation, will soon be lost and polluted, un- less they be carefully brought up " in the nurture and admonition of the Lord." Instead of docility, meekness, and submission, all will become perverse, headstrong, and self-willed. When they cease to be children in years, they will also cease to be children as to sinful ways, unless they be trained up in the knowledge of their Maker, and the service of their Redeemer. And so the blessed sentence, Suffer the little children to come unto me, for of such is the king- dom of God, will be changed for awful words like these, , " Depart from me, I never knew you, ye workers of iniquity." 7 7 Matt. vii. 23 ; xxv. 41. MABKX. 1722. 309 LECTURE LXII. DANGER OF THE LOVE OF THIS WORLD. MARK x. 1722. 17. And when he was gone forth into the way, there came one running, and kneeled to him, and asked him, Good Master, what shall I do that I may inherit eternal life ? 18. And Jesus said mito him, Why callest thou me good ' ? there is none good but one, that is, God. This inquirer spoke and acted as he was accus- tomed to act towards the scribes and Pharisees, who loved the signs of honour, and " greetings in the markets," and to be called of men, " Rabbi, Rabbi." * Our Lord alludes to this when he warns his disciples, " Be not ye called Rabbi ; for one is your Master, even Christ ; and all ye are brethren. And call no man your father upon the earth ; for one is your Father, even God." With this in view he checks the young inquirer here, and says unto him, Why callest thou me good? Why preface thy question with a flattering name ? Thou knowest not that he to whom thou comest is God ; and yet thou givest him a title which is due to God alone. He then reminds him, that he was not as the 1 Matt, xxiii. 610. 310 MAEKX. 1722. heathen, who had no sure revelation of the will and commands of God. The law had been given by Moses, and was " read in the synagogue every Sabbath day." 2 19. Thou knowest the commandments, Do not commit adultery, Do not kill, Do not steal, Do not bear false wit- ness, Defraud not, Honour thy father and mother. 3 We know from what follows, that this first answer was given to " prove him, and see what was in his heart." It was not the whole answer to the young man's question, but it was to lead the way till the wholeshould be revealed to him. For though it is certain, that whoever will enter into life, must " keep the commandments :" 4 though Jesus was not come to destroy the law, but to fulfil it : still it is no less certain that " by the deeds of the law no flesh shall be justified in the sight of God;" 5 for that no man has so obeyed the law or kept the commandments, as to inherit eternal life as the reward due to his obedience. The man was not satisfied. He does not indeed answer, as we might expect him to answer, "Who then can be saved ?" If eternal life is to come by obedience to the law if there can be no other righteousness before God, except the keeping the commandments in thought, word, and deed : there can be no inheritance for me in the kingdom of God. For our own prophet David has acknowledged, that in the sight of God no man living shall be justified. 6 2 Acts xv. 21. 3 Ex. xx. 1217. Matt. xix. 17. 5 Rom. iii. 20. c Ps. cxliii. 2. MARKX. 1722. 311 This the inquirer does not say : though it appears from his reply, that he had expected to hear some- thing more. 20. And he answered and said unto him, Master, all these have I observed from my youth. We need not suppose, from this reply, that he pretended to complete obedience ; or even that he looked no farther than the letter of the law without regarding its spirit, and believed that he might in- dulge impure desires, if he did not commit adultery, or give way to angry passions, as long as he did no murder. 7 We need not infer that he " trusted in himself that he was righteous," because he replies to our Lord, All these have I observed from my youth. If he had been of this boastful self-satisfied character, we should hardly be told, as we are afterwards, that the Lord, beholding him, loved him. For in the sight of him who came to make atonement for sin, no character could appear less lovely than that of one who should boast that he had no sin. We may believe, therefore, that his conscience reminded him, that though he had made the com- mandments his rule from his youth, yet his obedience had been very imperfect, and he required something more to justify him ; and he had understood that the teaching of Jesus was different from the teaching of the Scribes and Pharisees, and he looked for sonae- thing new. For he did not remain contented, or go away satisfied : but perseveres in his inquiry, saying, All these things have I observed from my youth: "what lack I yet?" 8 8 See Matt. v. 2128. g As added in St. Matthew's account, xix. 20. 312 MAEKX. 1722. 21. Then Jesus beholding him loved him, and said unto him, One thing thou lackest : go thy way, sell whatsoever thou hast, and give to the poor, and thou shalt have treasure in heaven : and come, take up the cross, and follow me. Jesus, beholding him, loved him : felt a gracious concern for his welfare ; felt more than that general interest which he bears towards all mankind. And indeed there is often something very amiable in young persons of this sort ; something which we cannot help loving ; even though we may see that one thing, and that the most important thing, is wanting. They refrain from the grievous sins in which too many indulge ; " drunkenness, and re- velling, and such like," they abhor and avoid : they are not like the Prodigal, who openly abandoned his father's house and all its decent restraints, and "wasted his substance in riotous living." This is well ; but beyond this, they have often many excel- lent qualities ; they are affectionate towards their re- lations, kind and courteous towards their neighbours, useful and industrious in their vocations. All men speak well of them. It may seem strange that there should be danger in such a state. When we compare such characters as these with the hardy despisers of God's law ; when we contrast them with the licentious, and the sensual, and the malicious, and the covetous, and the uncharitable ; we cannot but acknowledge the difference, and be thankful that they are what they are. Still we cannot be satisfied with what they are. We learn from this narrative, that they must be something more than sober, and kind hearted, MARKX 17 22. 313 and moral. It is possible to be upright, and kind, and courteous towards men ; but to be very defec- tive in love towards God. There may be peace with all on earth ; whilst there is no " peace with God" who is above. The state of the soul may be like that of a vessel which is sailing down the stream of some full and widely flowing river towards a fright- ful cataract. They who beheld it as it floated smoothly on, and knew nothing of what lies beyond, might admire its easy, peaceful course. It reaches the edge, and the danger is not seen or feared, till suddenly it is swept down the current, and plunged into the abyss below. And such may be the end of many a life, which here on earth has enjoyed the full tide of human favour. The way has been pros- perous, the world has been pleased and pleasing ; but, meanwhile, God has not been in all the thoughts ; no access to him has been sought, through the " one Mediator between God and man ;" no ac- quaintance with him has been obtained, as a recon- ciled Father in Christ Jesus. The one thing want- ing, has been the first thing needful. That it was so in this case, we learn from our Lord's treatment of this young man. He does not reply to him, as some might have expected him to reply, Why comest thou to me, who hast kept the commandments from thy youth? " I came not to call the righteous, but sinners to repentance." They that are sick have need of a physician, not they that are whole : and thou who art so moral, good, and amiable, needest no physician. Go on and prosper. Go in peace. 8 314 MAEKX. 17 22. With language such as this injudicious friends and unenlightened teachers sometimes sooth the con- science when it is perplexed, and check inquiry which might have led on to clearer light, and ended in surer safety. They calm the mind of one who is searching into the foundation of his everlasting hope, by recounting the good deeds which he has done, or the gross sins which he has avoided. What more, they ask, does God require, than a charitable, sober, useful life? But our Lord here uses very different language : and " says unto him ; One tiling tJwu lackest ; go thy way, sell whatsoever thou hast, and give to the poor ; and thou shalt have treasure in heaven ; and come, take up the cross and follow me. 22. And he was sad at that saying, and went away grieved: for he had great possessions. Thus it was shown what he lacked. The Lord needed not the proof, for " he knew what was in man." The Lord saw, that moral as he was, and amiable as he was, his heart was still with this pre- sent world : the love of God had not the first place iu it. He was not, indeed, one of those into whose minds no thoughts of God have ever entered. But neither was he one of those in whose hearts God dwells, and dwells supreme. His heart was not converted from the love of things temporal, to the pursuit of things eternal : though he might have been glad to learn that this world might be served and eternal life enjoyed together. For observe his question : Master, what shall I do that I may inherit eternal life ? And hear the MAEKX. 1722. 315 answer : Sell whatsoever thou hast, and come, follow me, and thou shalt have treasure in heaven. He is told, then, that the eternal life which he was seek- ing, may be his ; the gate is open to him : only let him do as others had done, as Matthew and Simon had done, let him " leave all," and take up the cross, and follow "the author of eternal life," and he should have treasure in heaven. Had his inquiry been earnest, his desire single, his heart set upon heaven, instead of being grieved at that saying, would he not have gone away rejoicing ? Had his affections been really fixed on things above, had he really loved God with all his heart, what he heard would have been " tidings of great joy to him ;" he would thankfully have embraced the gracious offer, and said, " Lord, I will follow thee whithersoever thou goest." It was needful at that moment for the disciples of Jesus to sell whatsoever they had and give to the poor. Those of the number to whom lands and pos- sessions belonged, sold them, and brought the price, and gave it up to the common use. 9 There was no other resource to those who had left or lost their usual means of livelihood, than the contributions of the richer disciples, who did what this young man declined to do. The case is different now : and if the question were asked, What must I do to inherit eternal life f the answer would not be, Sell whatsoever thou hast, and give to the poor, and thou shalt have treasure in heaven. 9 Acts ii. 44. 10 310 MAEKX. 17 22. But though it be not commonly required that tins be done ; the heart prepared to do it, is required. The same honest and settled purpose which deter- mined Matthew and Joses and others of that day, to part with their worldly possessions, and take up the cross, and follow the Lord Jesus, must still exist in all who desire to inherit eternal life. It may be still said to any one, One thing tkou lackest, if there be any earthly tie which he is not willing to sever, any earthly gratification which he is not pre- pared to renounce, rather than offend his heavenly Father, or fall short of the obedience due to him. A man might indeed be obliged even to sell all that he has : i. e. he might be bound to part with the things dearest and most valuable to him, if they could not be retained without offence, and became the occasion of sin. And if so, there must be no hesitation. The " right hand" must be cut off, the dearest earthly gratification must be resigned, rather than there should be loss of the treasure in heaven. Should this be refused ; should a dishonest practice be continued, because, though fraudulent, it were gainful : should a sinful habit be indulged, because though forbidden, it were pleasing to the natural heart : then the case is the case of this young man : there may be a desire of eternal life, but it is not the first desire ; the desire of something present is stronger : God and heaven may have some place in the heart, but it is not the first place ; and if the heart be not first set on the kingdom of G od, if God be not loved with all the heart, so that no rival affection is permitted to supplant him, all is lost. Ye " cannot serve two masters :" or expect the re- MABKX. 17 22. 317 ward of serving God, when the preference is given to Mammon, as in the case which we have been now considering. Any evil habit permitted, and not re- sisted ; persevered in, not renounced, will be to us, what his great possessions were to this ruler. The possessions were what he would not abandon : the wrong doings are what we refuse to part with. And the end must be the same : for " if a man keep the whole law, and yet offend " allow himself to offend " in one point, he is guilty of all." 1 We name the name of Christ to no purpose, unless we follow him fully : unless we consent to bear his cross, we can never expect to share his crown. Even to the last, and at the last, there will be much lacking. The closest obedience is imperfect, and even our good works have something in them to be pardoned. But the thing that is wanting, must not be sincerity ; we must not be professing one thing, and doing another : we must not be pray- ing with our lips for an inheritance above, whilst he who knows our hearts, sees that this present world is reigning in them, and offers gratifications which for the sake of eternal life we cannot be contented to resign. 1 James ii. 10. 318 MARK X. 2327. LECTURE LXIII. THE DANGER OF WEALTH. MARK x. 2327. 23. And Jesus looked round about, and saitli unto his disciples, Hoiv hardly shall they that have riches enter into the kingdom of God ! 24. And the disciples were astonished at his words. But Jesus answereth again, and saith unto them, Children, how hard is it for them that trust in riches to enter the king- dom of God. Not because riches disqualify a man for the king- dom of God, but because they make him indisposed towards it. Many who are possessed of riches have a high place in God's favour. The man to whom in the parable five talents are assigned, is not dismissed from the gate of heaven, because he had " in this life good things :" on the contrary, he is raised the higher, because he used his " good things" in a man- ner pleasing to his Lord : and he is treated as the faithful servant, who having been proved faithful over a few things, shall now be made ruler over many things. 1 Like Abraham, who was " very rich in cattle, in silver, and in gold :" 2 yet was honoured 1 Matt. xxv. 21. 2 Gen. xiii. 2. MARK X. 23-27. 319 as " the friend of God f ' or like Joseph, who walked before God blameless, with the treasures of a king- dom at his command. The description which our Lord has left of the last judgment shows how wealth may be employed, so that its possessors may be " blessed of the Father." One who has no more than his own necessities require, has it not in his power to feed the hungry or clothe the naked, or relieve the fatherless and widows in their affliction. 3 According to the arrangement of divine Providence, some must have riches, and God does not so order the world, that any class of men should necessarily be excluded from his favour. Our Lord therefore explains this to his disciples, who were astonished at his words. They need not have been astonished. What they had seen might have prepared them for what they heard. They had seen a young man approach our Lord, apparently desiring to enter into the kingdom of God. They had heard him instructed in the way by which he might enter it. It had been as it were brought nigh to him. But he had turned back, and gone away grieved, for no other reason than because he had many possessions : was u rich in this world." Here therefore was an example, how hard it is to have riches, and not to trust in riches : to trust in them for happiness : to find such delight and gratifi- cation in what they procure, that all the tastes and inclinations are turned that way, and cannot rise towards God or heaven. This is the danger. Riches supply the means of luxury : enable the possessor to 3 See Matt. xxv. 3440. 320 MARK X. 2327. indulge the " lust of the flesh, the lust of the eye, and the pride of life ; which are not of the Father but of the world." In the enjoyment of these, the heart becomes estranged from God ; and the affec- tions are set on things below, not on things above. Multitudes through this snare, like the young ruler in the narrative, remain content to have " their portion in the present world :" to be such as our Lord terms the " children of this generation :" having little other thought or care, than how they can best " take their ease, eat, drink, and be merry." But the danger is shown more remarkably by the effect of riches even on those who have been " once enlightened, and have tasted of the heavenly gift." 4 Not to dwell on the case of Solomon, the pride and vanity arising from the enjoyment of wealth has left a stain on the otherwise blameless character of King Hezekiah. " He had exceeding much riches and honour ; and he made himself treasures for silver, and for gold, and for precious stones, and for spices, and for shields, and for all manner of pleasant jewels." 5 And when the ambassador from the King of Babylon brought him letters of con- gratulation on his recovery from sickness, " he showed them all the house of his precious things, the silver and the gold, and the spices, and the pre- cious ointment, and all the house of his armour, and all that was found in his treasures : there was no- thing in his house, nor in all his dominion, that Hezekiah showed them not." 6 This was the pride 4 Heb. vi. 4. 5 2 Chron. xxxii. 27. 6 Kings xx. 13. MARKX. 23 27. 321 of wealth, dwelling in the heart, and drawn forth by the visit of these ambassadors ; and we are expressly told that in this case " God left him, to try him, and that he might know all that was in his heart :" 7 and discovering it in time, might " humble himself," and avert "the wrath of the Lord " which threatened him, because he had not " rendered again according to the benefit done unto him." 8 Others in like circumstances, are in like danger with Hezekiah : so that our Lord finds no expression too strong to warn his disciples of the peril. 25. 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. 26. And they were astonished out of measure, saying among themselves, Who then can be saved ? 27. And Jesus looking upon them saith, With men it is impossible, but not with God : for with God all things are possible. The Lord was aware of the dismay of his disciples at hearing a sentence which seemed to make the ascent of heaven so difficult. And casting his eyes upon them with tenderness, he comforts them by saying, that he had spoken of the natural heart : of what man is, when " left," like Hezekiah, " to him- self." With men it is impossible that riches should not corrupt and deprave the heart. They present so much to attract, and gratify, and delight the natural disposition, that man becomes a willing captive to them, and cannot escape from the chains in which 7 Chron. xxxii. 31. 8 Ib. 25, 26. Y 322 MAKE X. 23 27. they hold him. But with God all things are possible. And his Spirit can so change the heart, that a man may live " by faith, and not by sight ;" may learn " so to use the world, as not abusing it :" may be " rich, not to himself, but towards God :" may " make to himself friends of the mammon of un- righteousness, so that they may receive him into everlasting habitations.'' And so it was soon proved. For shortly after these words were spoken, a large number of persons having riches, i. e. having lands and possessions of value, consented to part with them, yielded them of their own accord, and brought the produce to the common cause of their fellow Christians. Because they had set their hearts on the kingdom of God, and nothing in comparison was important to them. They had riches, but they did not trust in riches : made them secondary ; held them subservient to their first and great purpose, the attaining eternal life. And thus what with man o is impossible, is possible with God : man becomes " a new creature ;'* so transformed in the spirit of his mind, that he counts all things but dross, so that he may " attain that world, and the resurrection from the dead." St. Paul, accordingly, looking to the state of Christians in all ages, has left a general instruction for the right use of wealth, in the service of God and in agreement with his will. He " charges them that are rich in this world," that they avoid that tendency which wealth has to " lift up " the heart : " that they be not high-minded ; nor trust in uncertain riches, but in the living God, who giveth us richly all things to enjoy ; that they do good, that they be MARK X. 28 31. 323 rich in good works, ready to distribute, willing to communicate; laying up in store for themselves a good foundation against the time to come." 9 And thus the possession of wealth, instead of being an encumbering weight to keep the soul fastened down to this earth, may become one of the steps by which it is led upward towards heaven. LECTURE LXIV. THE RECOMPENCE OF REWARD. MARK x. 2831. 28. Then Peter began to say unto him, Lo, we have left all, and have followed thee. It was natural that Peter should contrast his own case and that of his brethren, with the young man who had left their company through attachment to his earthly possessions. They, on the contrary, had shown faith like that of Abraham, to whom the Lord had said, " Get thee out of thy country, and from thy kindred, and from thy father's house, unto a land that I will show thee, and I will make of thee a great nation. So Abraham departed, as the Lord had spoken unto him." 1 St. Paul commends his faith, in obeying the call of God, and going forth at this summons, " not knowing whither he went." 2 9 1 Tim. vi. 1719. ' Gen. xii. 14. Heb. xi. 8. Y 2 324 MAKKX. 28 31. In the same manner these apostles, when the Lord invited them to follow him, obeyed without hesita- tion : like Abraham, not knowing to what they were summoned, but yielding to the impulse on their hearts that it was good for them to unite themselves to him who came in the name of the Lord. Now, however, an opportunity arose which the eagerness of Peter did not fail to seize. Lo, we have left all, and followed thee : " what shall we have therefore ? 3 29. And Jesus answered and said, Verily I say unto you, There is no man that hath left house, or brethren, or sisters, or father, or mother, or wife, or children, or lands, for my sake, and the gospels, 30. But he shall receive an hundred fold now in this time, houses, and brethren, and sisters, and mothers, and children, and lands, with persecutions ; and in the world to come eternal life, 31. But many that arc first shall be last ; and the last first. One sign of the extraordinary wisdom with which the Scriptures are written, is found in this ; that they show us real characters, characters of men of like passions and circumstances with ourselves. We see how these have acted; and we see the conse- quences of their conduct ; and we are thus enabled to judge, with more accuracy and effect than would otherwise be possible, whose example is to be imi- tated and whose avoided. In this history, for instance, we see a man who refused the advice of the Redeemer, when he in- 3 As added in St. Matthew, xix. 27. MABKX. 28 31. 325 vited him to take up the cross, and follow him, and he should have treasure in heaven. And we see others who did not refuse : who did leave all, and follow him. Which made the choice of wisdom ? Without doubt, at the time, the choice of this young man would have been thought wisest by those around him. Had he sold all that he had, and divided it among the poor, and become a dis- ciple of Jesus, his relations and friends would surely have wondered at his folly. We, however, looking back, are able to form a more just opinion. Our Lord offered him treasure in heaven, if he would abandon his earthly treasure, and join his company. He chose to retain his earthly treasure, and to refuse the offer of treasure in hea- ven. This happened eighteen hundred years ago. What is now become of his great possessions f What can they profit him ? Can they confer happiness on his soul, or prevent its misery ? If, indeed, he could have kept his possessions eighteen hundred years, it might appear something : it is a long period of time, except when compared with eternity. But we know that he could not have enjoyed his earthly treasure more than twenty or thirty years. This is the longest expectation which the average of human life allows. Whereas, had he obeyed the invitation of our Lord, whenever he departed, he would have " been with Christ ;" the spirit would already have been in the enjoyment of happiness unspeakable, with the sure and certain prospect of still greater happiness when the soul shall be re-united to the body, and received into the kingdom " prepared for the right- 5 326 MAEK X. 2831. eous from the foundation of the world." Could he be permitted to choose again, can we now doubt what his choice would be ? Let us profit by his experience. What would have been good for him, is good for all. What he forfeited, all will forfeit too, if they allow any one worldly good to keep them back in their pursuit of heaven. Worldly possessions are valuable : they provide the means of many comforts, they afford the opportunity of being useful to our fellow-creatures. But they perish with us : therefore they are not worth the risk of what is to last for ever. Worldly pleasures are good, when they are innocent, and those that are innocent are the truest ; but whether innocent or guilty, they come to an end ; therefore they are not worth the risk of what is to last for ever. The favour and the praise of man is good ; it is pleasant to be spoken well of, and painful to be reproached ; but the praise and favour of God will be of real value, when those who now speak either well or evil of us, have learnt a better rule to judge by, than this world affords. Let no one, for the sake of any of these things ; for the sake of a little more gain, or a little more amusement, or a little more of men's good word, let no one act the part of this unhappy young man, and go away from the Re- deemer. Rather do anything, leave anything, suffer anything, than fail to " make your calling and elec- tion sure." So shall ye receive an hundred-fold now in this time. This may seem an unexpected assurance, but is nevertheless made good in the experience of every sincere and faithful Christian. What he loses, is amply compensated by what he gains. In a just MARK X. 3234. 327 hope of acceptance with God, in conscious depen- dence upon the Saviour, in the support of his Spirit, in the progressive sanctification of his soul, in the friendship of those whose favour is most truly valua- ble, he receives an hundred-fold now in this time, and in the world to come, eternal life. LECTURE LXV. JESUS FORETELLS HIS SUFFERINGS AND DEATH. MARK x. 3234. 32. And they were in the way going up to Jerusalem ; and Jesus went before them : and they were amazed ; and as they followed , they were afraid. They were afraid, as well as amazed : amazed to see their Master's boldness and resolution ; and afraid, because they knew the danger that awaited him. A short time before they had remonstrated with him. When he declared his purpose to " go into Judea again ;" they said, " Master, the Jews of late sought to stone thee ; and goest thou thither again ?" T " Then said Thomas unto his fellow disciples, Let us also go, that we may die with him." So now, though they were afraid, they followed him, as he led the way, and went before them. And thus " the 1 John xi. 7 16. 328 MARK X. 3234. Lamb of God " was proceeding to the appointed place of sacrifice. For the time of the Passover was at hand. And the feast of the Passover, whilst it was a memorial of the deliverance of the Israelites from Egyptian bondage, was also a type of that greater deliverance which Jesus should accomplish at Jerusalem. And as all things concerning him had been determined in the divine counsels, as he was " the Lamb slain from the foundation of the world ;" 2 he foretells what things should happen to him, that when they came to pass, it might be remembered that he had foretold them, and there might be a lasting proof that " when Herod, and Pontius Pilate, with the Gentiles and people of Israel were gathered toge- ther " against the Lord's anointed, they could only do what " his hand and counsel determined before to be done/' 3 32. And he took again 'the twelve, and began to tell them ivhat things should happen unto him, 33. Baying r , Behold, we go up to Jerusalem; and the Son of man shall he delivered unto the chief priests, and unto the scribes ; and they shall deliver him to the Gen- tiles : 34. And they shall mock him, and shall scourge him, and shall spit upon him, and shall kill him : and the third day he shall rise again. The Son of man shall be delivered unto the chief priests and the scribes. And so it proved. The " great multitude" which met him as he left the garden of Gethsemane, came " from the chief priests and elders of the people/' 4 And these condemned Rev. xiii. 8. 3 Acts iv. 2628. 4 Matt xxvi. 47 ; xxvii. 1. MAEK X. 3284. 329 him to death. These, and not Pilate the governor. For he declared that he " could find no fault in him :" and was " determined to let him go." But they cried out, " We have a law ; and by our law he ought to die, because he made himself the Son of God." Thus they condemned him. But as the Roman government under which they were held, did not make it " lawful for them to put any man to death ;" 5 they delivered him to the Gentiles. " to mock, to scourge, and to crucify him." 6 The his- tory of his trial and death relates how literally this prophecy was fulfilled : how they taunted him, that when he had saved others, he could not save himself, or show himself to be the Son of God by coming down from the cross : how they insulted him with the emblems of power, the sceptre and the crown : how they " spit in his face, and buffeted him ; others smote him with the palms of their hands, saying, Prophesy unto us, thou Christ, who is he that smote thee ?" 7 Thus he became " a reproach of men, and despised of the people. All they that saw him laughed him to scorn ; they shot ont the lip, they shook the head, saying, He trusted in the Lord that he would deliver him : let him deliver him, seeing he delighted in him." 8 Meanwhile, they were explaining his own words, and words also which had been written long before. Thus it proved that " he was despised and rejected of men; a man of sorrow and acquainted with grief:" thus they " hid as it were their faces from him : he was des- 6 John xviii. 31. 6 Matt. xx. 19 ; xxvii. 2. 7 Matt, xxvi, 68. 8 Ps.xxii. 68. 330 MAKE X. 3234. pised and they esteemed him not." " He was taken from prison and from judgment, he was cut off out of the land of the living ; and was numbered with the transgressors." 9 But it is added lie, shall rise again the third day. And so, having been crucified on the day preced- ing the sabbath which followed the Passover, it was very early on the morning after the sabbath that the women hastening to the sepulchre, discovered that he was " not there, but was risen ;" and that it was in vain for them to " seek for the living among the dead.' M All these things were present to his mind. They made part of that bitter cup, concerning which he prayed the Father, that " if it were possible it might pass from him." 2 Notwithstanding, he set his face stedfastly towards Jerusalem. He went before his disciples, who were amazed and afraid. For how else could the Scriptures be fulfilled, that thus it must be ? How else could the purpose of his incar- nation be answered, and atonement made for the sin of the world ? In all this, there is much in which our blessed Lord must stand alone, and no man can imitate his example. But there is a sense in which his example must be a pattern to all his followers. They must foresee, as he did, that the will of God may require of them many things distasteful to flesh and blood ; many things repugnant to their natural disposition : may call them to self-denial and self-sacrifice, or even 9 Isa. liii. 3812. ' Luke xxii. 15. 2 Matt. xxvi. 39. 10 MARKX. 32 34. 331 to mortification and suffering. But they must de- termine as Jesus did, that not their own will, bat the will of God be done : that whether the road be smooth or rugged, whether the consequence be evil report or good report, he must be obeyed : even as Jesus, when " it pleased the Lord to bruise him," to " put him to grief," to " make his soul an offering of sin," 3 was " obedient even unto death," and he found nothing but leaves ; for the time of figs was not yet. 14. And Jesus answered and said unto it, No man eat fruit of th.ee hereafter for ever. And his disciples heard it. When we read these words, we feel assured that the sentence on the fig tree must have had some peculiar and significant meaning. Something lies below the surface, for which we must seek : some- thing even beyond the first and immediate effect of this curse, the strengthening the faith of the disci- ples when they saw the sentence fulfilled. The fig tree was an emblem of Jerusalem : represented the condition of the Jewish nation. 1 The time of gathering figs. If this season had been over, the finding no fruit would not have proved the barrenness of the tree ; it might have been gathered. He found nothing but leaves, and this was a proof that the tree was barren, for the time of figs was not yet ; they had not been gathered. See Bloomfield, Recensio Critica. 7 MARK XI. 1214. 353 If the tree had been a blighted and withered stem, it would have shown its state to every eye that looked upon it. No one would have gone up to see if haply he might find any thing thereon. In that case it would have resembled the heathen nations, to whom no revelation had beeen made, who were " aliens from the commonwealth of Israel, and strangers from the covenant of promise, having no hope, and without God in the world." * But the Lord saw before him a fig tree having leaves : bearing the usual signs of fruitfulness. Such was Jerusalem. It differed at that time from every other city of the world, in making its boast of the true and living God, and resting on the law which he had revealed. Isaiah had long since described its privileges. " My well- beloved hatli a vineyard in a very fruitful hill : and he fenced it, and gathered out the stones thereof, and planted it with the choicest vine, and built a tower in the midst of it, and also made a wine-press therein : and he looked that it should bring forth grapes." 3 The people, moreover, prided themselves in this culture ; professed to " know God ;" claimed him as their father and their guardian. 4 And through the law given by Moses they had acquaintance with the divine will, and possessed the outward means of righteousness and holiness. These were to them, what the leaves are to the tree ; where they exist, we look for fruit. But the Lord, when he approached the fig-tree, found no fruit thereon. And so when he " came unto his own/' the Jewish people, when he entered 2 So St. Paul describes the heathen, Eph. ii. 12. 3 Isa, v. 1, 2. 4 John viii. 41. A A 354 MARK XI. 12 U. the city of Jerusalem, did he find fruit thereon ? He found leaves indeed, he found the people saying, " We be Abraham's children, and were never in bondage to any man." 5 But he did not find them doing the works of Abraham, and so proving them- selves his children. He found the people saying, " We have one Father, even God." 6 But he found no knowledge of God, no obedience to his will, no love of his word. He found the Pharisees professing, "We are Moses' disciples." 7 But they did not search the books of Moses, to see whether he testi- fied of Jesus, and foretold the " prophet like unto himself whom God should raise up from among their brethren." 8 He found the teachers of the law precise in trifles, and neglecting the "weightier matters," truth, and justice, and charity. He found them jealous of their privileges as holding " the key of knowledge," but neither using it themselves, nor suffering it to be used by others. He found them wearing "a sad countenance," and making a show of repentance and humiliation ; whilst all within was pride and self-complacency. He found them osten- tatious in alms-giving, and " for a pretence making long prayers ;" whilst they were " devouring widows' houses," and enriching themselves by the gifts which were offered to their treasury. Therefore he found leaves only : he found that cloak of hypocrisy, that outward show of righteousness which in- creased condemnation, because it took away the plea of ignorance. Therefore the heavy sentence : Henceforth no fruit 3 John viii. 3341. <* ib. 4147. 7 John ix. 28. 8 Deut. xviii. 15. MAKKXT. 1214. 355 shall grow on theefor ever. To the same purport as he afterwards said, in his parable of the rebellious husbandmen ; " The Lord will come and destroy the husbandmen, and will give the vineyard to others :" 9 so now ; other trees of the Lord's planting should " take root downward and bear fruit upward ;" but henceforth no fruit grow on thee for ever. Thou shalt become a blighted tree ; showing by thy lofty stem and wide-spread branches, that thou hadst once been planted on a very fruitful hill, as a tree in which the owner of the vineyard took pleasure : but hast now been struck by a blast from heaven, and thy strength and beauty is gone from thee. Could there be a juster emblem of Jerusalem, soon to be laid waste and desolate ; " one stone not left upon another ?'' Could there be a more fit type of the Jewish nation, who should " abide many days without a king, and without a prince, and without a sacrifice," * and be scattered to the four winds of heaven ? The sentence was passed upon the nation : the nation which God had formed for his own, that it might show forth his praise ; 2 but which had not fulfilled the purpose for which it was formed, and was therefore to be cast off, as the potter breaks up the vessel which does not answer his design. 3 Still there was " a remnant according to the election of grace " 4 which the sentence did not reach ; and in which the Father should be glorified, for they should bring forth much fruit. There was the band of five 9 Ch. xii. 9. ' Hosea iii. 4. * Isa. xliii. 21. 3 Jerem. xviii. 1 6. * Rom. xi. 5. A A 2 356 MAKE XI. 1214. hundred brethren to whom the Lord appeared after his resurrection. There was the glorious company of the apostles, and the noble army of martyrs, who did not reject, but " received " the Son of God, and being themselves converted by his grace, conveyed the glad tidings of salvation throughout the world. There were the congregations of Christians at Jerusa- lem, and throughout Judea, who put to shame the unbelief of their countrymen, whilst they suffered from their persecution. These all " bore fruit unto holiness, and the end, everlasting life." Sad indeed is the sentence, if ever determined in the counsels of God against any soul, Henceforth no fruit grow on thee. And we learn from this ex- ample what is most dangerous, most likely to draw down such a sentence, and prove unpardonable in the sight of God. First, neglect of the means of grace. The fig-tree which proved barren had the advantages of soil, and sun, and rain ; yet the Lord came, and found no fruit thereon. The inhabitants of this country have the privileges which once the Jews possessed, and more also : they are dedicated to God in their in- fancy : are brought up in the knowledge of God through Jesus Christ whom he hath sent : have the Scriptures to instruct them, and ministers to guide and warn them : and if the Lord comes seeking fruit on these trees of his vineyard, and find none ; what can be expected but the sentence, " Cut it down, why cumbereth it the ground?" 5 "The earth which drinketh in the rain that cometh oft upon it, 6 Luke xiii. 7. 6 MAEK XI. 1214. 357 and bringeth forth herbs meet for them by whom it is dressed, receiveth blessing from God : " But that which beareth thorns and briars is rejected, and is nigh unto cursing : whose end is to be burned." 6 2. Secondly, where these privileges exist, we are taught by the example of the Jews, that another danger must be watched against. " Beware of the leaven of the Pharisees, which was hypocrisy." The Lord found upon the tree no fruit, but leaves only ; and it added to his disappointment that he saw the tree having leaves. So it adds to the guilt of any man whose heart is unconverted, that he pretends to piety, and professes to be " seeking first the kingdom of God." Such an one is represented by our Lord as the son who replied to his father's advice, " I go, sir, and went not :" 7 and he is justly held up for our warning. " For if any be a hearer of the word, and not a doer," 8 he deceives his own self, and is like the man who " builds his house upon the sand." 9 The time will come when the foundation must be tried ; and the house of the hypocrite will fall, and bury the unwise builder in its ruins. 6 Heb. vi. 7. 7 Matt. xxi. 30. 8 James i. 23. 9 Matt. vii. 26, 27. 358 MARK XI. 1519. LECTURE LXXI. THE PROFANATION OF THE TEMPLE. MARK xi. 15 19. 16. And they come to Jerusalem : and Jesus went into the temple, and began to cast out them that sold and bought in the temple, and overthrew the tables of the money- changers, and the seats of them that sold doves ; 1 6. And would not suffer that any man should carry any ^essel through the temple. 17. And he taught, saying unto them, Is it not written, My house shall be called of all nations the house of prayer ? but yv have made it a den of thieves. This was the second occasion when the Lord re- proved the practices by which the temple was pro- faned, and reminded the people of the words written in their law, " They shall reverence my sanctuary." * He had done the same at the season of the second passover which he attended at Jerusalem; 2 when on seeing his indignation the apostles perceived the fulfilment of the prophetic words, "The zeal of thine house halh eaten me up." If the hearts of those in authority had been teachable, their con- sciences capable of impression, they would not have allowed a practice to be renewed which had been so 1 Levit. xix. 30. a John ii. 1317. MARK XI. 1519. b59 justly condemned. For what could be more un- worthy of their profession, more injurious to the divine honour ? The place where this merchandise was carried on, was an outer court of the temple, that probably which was called especially " the court of the Gentiles," who were not allowed to proceed into the more sacred parts of the building. s Suppose then a Gentile, who had been taught from the Jewish Scriptures the being and unity of God ; who " had joined himself to the Lord, to serve him, and to love the name of the Lord, and to be his servant ;" 4 suppose him to have visited Jerusalem, for the purpose of fulfilling the duties of his faith : like the chamberlain of the Ethiopian Candace, who, with the Scripture in his hand, had " come up to Jerusalem to worship." 5 What a disappointment to his feelings, and what a contrast to his expecta- tions, would be the sight of this temple, in which the sacrifices which were to be offered on the altar had been made a pretext for buying and selling; for placing there the tables of the money-changers, and the seats of them that sold doves. How disgusting and how injurious to his rising faith it would prove, to find that the business of profit and loss was pur- sued and the tumult of worldly transactions con- tinued even there, where most particularly the thoughts ought to be carried beyond this world, and lifted above it ! We cannot then wonder that the zeal of our Lord was excited ; that he saw it a fit opportunity to ex- 3 See Whitby in loco. 4 See Isa. Ivi. 6. 5 Acts viii. 27. 360 MARK XI. 1519. press his vehement indignation. There could have been no stronger proof of the alienation of their hearts from God and heavenly things. The king of heaven appoints a place, where he will meet his creatures ; not as an earthly king might do, a court of justice, where punishment might be awarded to evil-doers ; but a court of mercy, where he will listen to their repentance, receive their petitions, and accept their homage. This had been distinctly promised to the Jewish nation, in those words re- vealed to Moses, " In all places where I record my name, I will come unto thee, and I will bless thee." 6 So likewise he had engaged concerning the temple built by Solomon, on the ruins of which stood now the temple entered by our Lord, " I have heard thy prayer, and have chosen this place to myself for a house of sacrifice." 7 " Now mine eyes thall be open, and mine ears attent unto the prayer that is made in this place." Yet now the proper purposes of the sanctuary were disregarded, and its privileges despised : and men were seeking in this court of divine mercy, this seat of divine majesty, an occasion to make gain and profit to themselves. "The house of prayer" had become " a house of merchan- dize." The chief priests and elders did not check or re- sent this. The zeal which they professed for the house of God, took no offence at this profana- tion. It was part of that national sin which was bringing on the impending destruction ; the cause of that prophecy, so soon to be accomplished : 6 Ex. xx. 24. 7 2 Chron. vii. 12 16. MAKE XI. 15 19. 361 " Seest thou these great buildings ? There shall not be left one stone upon another, that shall not be thrown down." 8 Even now when they received this reproof, it pro- duced no effect; led to no change. It sometimes happens that practices which admit of no defence have so long prevailed, that the evil of them is not perceived. Suppose it to have been so in the pre- sent case ; suppose that the tribute paid annually by the worshippers had furnished occasion for money- changers^ and that the offerings prescribed by the law had brought to the temple those who sold doves, till by long established custom they had their tables and their seats there. Now, at least, the profanation was pointed out ; now it was shown how the courts of the Lord's house, the house of prayer, were made like a den or cave in which robbers hide themselves and collect their spoil. Indeed, the people themselves were so struck by the reproof, its justice was so plain to their consciences, that they offered no opposition. But they in whom authority was vested, thought little of the honour of God or the sanctity of the temple. Their own credit and interests were in danger. They saw a fresh proof of the influence of Jesus, and it roused the spirit of jealousy to " perceive how they prevailed nothing," and the whole world was gone after him. 9 18. And the scribes and the chief priests heard it, and sought how they might destroy him : for they feared him,, be- cause all the people was astonished at his doctrine. 19. And when even was come, he went out of the city. 8 Ch. xiii. 2. y John xii. 19. 362 MARK XL 2026. They could have done nothing at all against him, unless it were given them from above. But the hour was now at hand when the purpose of his in- carnation was to be accomplished, and Jerusalem should " fill up the measure of her iniquities, by killing the Prince of life." " Even so, Father, for so it seemed good in thy sight." So it pleased thee, that " Messiah should be cut off, and make recon- ciliation for iniquity, and bring in everlasting right- eousness." 1 LECTURE LXXIL THE POWER OF FAITH AND PRAYER. MARK xi. 2026. 20. And in the morning, as they passed by, they saw the Jiff -tree dried up from the roots. 21. And Peter calling to remembrance, saith unto him, Master, behold, the Jig-tree which thou cursedst is withered away. 22. And Jesus answering saith unto him, Have faith in God. 23. For verily I say unto you, That whosoever shall say unto this mountain, Be thou removed, and be thou cast into the sea ; and shall not doubt in his heart, but shall believe that those things which he saith shall come to pass ; he shall have whatsoever he saith. 1 Dan. ix. 24, 25. MARK XI. 20 26. 363 24. Therefore I say unto you, What things soever ye de- sire, when ye pray, believe that ye receive them, and ye shall have them. By the example before their eyes of the fig-tree withered, our Lord takes the opportunity of point- ing out the efficacy of faith, and of the prayer which is offered in faith. As much as to say, Ye seem surprised that the fig-tree is so soon withered away. The same power which has blasted the fig-tree, shall be committed to yourselves. Only believe ; " all things are possible to him that believeth." Unless they had set out with this conviction, the apostles could not have performed the work assigned them. It was needful that they should speak with confidence, when they appealed to " wonders and signs following " as proof of their divine commission. Peter showed this confidence, when he said to the cripple at the gate of the temple, " In the name of Jesus Christ of Nazareth rise up and walk." 1 Peter spoke "in faith, nothing wavering:" not doubting in his heart, but believing that he should receive ; and he was not disappointed. The cripple leaping up, " stood, and walked, and entered with them into the temple, walking, and leaping, and praising God." The want of this unhesitating faith had occasioned disappointment, when they attempted to relieve the lunatic child, and "could not cure him." 2 Their Lord declared the cause of failure, when he exclaimed, " O faithless and perverse generation, how long shall I be with you, how long shall I suffer you ?" And when the disciples came to him apart, and said, " Why could not we cast him out ? Jesus said unto 1 Acts iii. 6. Matt. xvii. 1421. 7 364 MARK XI. 2026. them, Because of your unbelief : for verily I say unto you, If ye have faith as a grain of mustard seed, ye shall say unto this mountain, Remove hence into yonder place, and it shall remove : and nothing shall be impossible to you." And so it proved. " ^Eneas," said Peter, " Jesus Christ maketh thee whole : arise, and make thy bed. And he arose immediately." 3 " Thou shalt be blind, said Paul to the sorcerer Elymas, not seeing the sun for a season." And immediately there fell on him a mist and darkness, and he went about, seeking some one to lead him by the hand." 4 It is evident that this promise, in its full and literal sense, could only be made to those who were acting under express commission and direction, and together with extraordinary power, had extraordinary wisdom given them. A promise could not be given to men in general, that whatsoever they desired, and, " asked in prayer, believing, they should receive." It was not even given to the apostles, except when their commission as apostles was concerned, and the interests of the gospel which they preached, required it. St. Paul "left Trophimus at Miletus sick;" he earnestly desired the recovery of Epaphroditus his valuable helper in the ministry : 5 but he had no assurance that the prayers for their recovery would be successful. He did riot receive what he prayed for in his own case, when he besought the Lord thrice that his infirmity might " depart from him." 6 His prayer, indeed, was answered, as sincere prayer will always be answered ; but not in the way that he had desired. 3 Acts ix. 34. 4 Acts xiii. 812. s 2 Tim. iv. 20 ; Phil. ii. 27. 6 2 Cor. xii. 79. MAKK XI. 2026. 365 St. John, however, writing when the power of working miracles was declining, and writing for Christians of every age, also speaks of the prayer of faith ; and says, " This is the confidence which we have in him (the Son of God) that if we ask any- thing according to his will, he heareth us : and if we know that he hear us, whatsoever we ask, we know that we have the petitions that we desired of him." 7 We therefore, when in obedience to his merciful command we " make our supplications known unto God," entreat him to " fulfil the desires and peti- tions of his servants, as may be most expedient for them." The mind must be in a right state towards God in prayer : it must also be in a right state towards our fellow-creatures. Otherwise, " Let no man think that he shall receive anything of the Lord." 25. And when ye stand praying, forgive, if ye have aught against any : that your Father also which is in heaven may forgive you your trespasses. 26. But if ye do not forgive, neither will your Father which is in heaven forgive your trespasses. Our reason and conscience subscribe to the Psalmist's words, when he says, " If I regard ini- quity in my heart, the Lord will not hear me." 8 There may be much remaining corruption in the heart, from which acceptable prayer proceeds ; but there must be no " iniquity" reigning and prevailing. An uncharitable unforgiving spirit is " iniquity ;" for if a man " have all faith, so that he could re- 7 1 John v. 14, 15. " Ps. Ixvi. 18. 306 MAEK XT. 2020. move mountains, and have not charity, he is no- thing." Therefore when ye stand praying, forgive, if ye have aught against any. Forgiveness is an essential part of the Christian spirit. The parable of the unmerciful servant is expressly introduced to show, that harshness in resenting the errors of others, or the offences committed against ourselves, must be- tray a temper wholly inconsistent with Christian faith. " thou wicked servant, I forgave thee all that debt, because thou desiredst me : shouldst thou not also have had compassion on thy fellow-servant, even as I had pity on thee?" 9 The Christian is one who lives by mercy ; and who cannot be spiritually alive at all, if he is not habitually sensible of this. Therefore he must habitually show mercy, and feel compassion. He must not claim the Christian's privilege, unless he fulfils the Christian's duty. And the duty to which the Christian is especially obliged by the very nature of his religion, is that " from his heart he forgive his brother his tresspasses," his " hundred pence," if he hopes that his own " ten thousand talents may be forgiven." ' Matt, xviii. 33, &c. MARK XT. 2733. 3G7 LECTURE LXXIII. AUTHORITY OF JESUS QUESTIONED. MARK xi. 27 33. 27. And they come again to Jerusalem : and as he was walking in the temple, there come to him the chief priests, and the scribes, and the elders, 28. And say unto him, By what authority doest thou these things ? and who gave thee this authority to do these things ? Jesus had exercised authority which the chief priests and elders did not wish to acknowledge : he had cleared the temple of those who ought not to have intruded there. Earlier in his ministry he had done the same ; and they had then made the same inquiry, " What sign showest thou, that thou doest these things ?" * At that time he answered them by a prophecy, which, when it came to be accomplished, would be an indisputable sign of his authority. " Destroy this temple, and in three days I will raise it up :" alluding to " the temple of his body." His reply now was of another kind. He did not reason as he had reasoned with them on a former occasion, declaringthat He and his Father were one : he did not assert that his Father's house was his house, and he i John ii. 1320. 368 MAEK XI. 2733. was entitled to order it as he chose. 2 This might have provoked them to repeat the violence which they had before attempted, when they " took up stones to stone him," on the charge that " being a man, he made himself God." It was not so that his decease was to be accomplished, and at that time he used his divine power, and " escaped out of their hands." Now he defeated their malice in a different manner. 29. And Jesus answered and said unto them, I will also ask of you one question, and answer me, and I will tell you by what authority I do these things. 30. The baptism of John, was it from heaven, or of men ? answer me. The baptism of John, was his ministry : the de- scription of his ministry is, that he " went into all the country about Jordan, preaching the baptism of repentance for the forgiveness of sins." 3 Now this he did, either from heaven, or of men. He either set out upon his own authority, calling upon all to re- pent, for a new aera was approaching, the kingdom of heaven was at hand : or that was true which he asserted, that " the word of God came unto him," and impelled him to fulfil the prophecy : to become " the voice crying in the wilderness," which should " prepare the way of the Lord, and make his paths straight." But John had been careful, throughout his minis- try, to withdraw the attention of the people from himself, and direct it to " one who should come after him." And when he saw "Jesus coming unto him, John x. 2939. Luke in. 35. MARK XI. 2783. 369 lie said, Behold the Lamb of God, which taketh away the sin of the world. 4 This is he of whom 1 said, After me cometh one who is preferred before me ; for he was before me. And John bare record, saying, I saw the Spirit descending from heaven like a dove, and it abode upon him." John therefore had borne clear testimony that Jesus was the Son of God whom they were bound to hear. But these persons did not receive his testi- mony. By refusing it, they implied that his baptism, his ministry, was of men, and not from heaven : for if it was from heaven, if he taught and acted by the commandment of God, why did they not believe him, when he pointed to Jesus as the Messiah who was to come ? The chief priests therefore, and scribes, and elders, were reduced to a strait. They could not venture to oppose the popular opinion, and deny John's divine commission : for all counted John as a prophet. Yet they could not consistently acknowledge that he was sent of God, and spoke from heaven, because he bore witness of Jesus, and they did not believe him, but were acting in contradiction to his words. 5 Therefore they were forced to evade the question altogether. 31. And they reasoned with themselves, saying, If we shall say, From heaven ; he will say, Why then did ye not believe him ? 32. But if we shall say, Of men; they feared the peo- ple : for all men counted John, that he was a prophet in- deed. 4 John i. 29 34. 5 John v. 32. B B 370 MABK XL 2733. 33. And they a?iswered and said unto Jesus, We cannot tell. And Jesus answering saith unto them, Neither do I tell you by what authority I do these things. To all who could be persuaded, to all whose minds were not obstinately closed against the truth, the authority of Jesus had been sufficiently shown before, so that even Nicodemus, "one of themselves," had acknowledged him to be " a teacher sent from God." 6 Further to prove it, would be to " cast pearls before swine." What they wanted, was not evidence to convince, but hearts to believe. For how could he have satisfied them more fully ? What more could he have done to exhibit his commission from God ? His miracles had proved it ; but they refused to admit that evidence. His doctrines proved it ; for he " taught as one having authority :" but they set the proof aside, alleging, " Out of Galilee cometh no prophet." John's testimony had declared it ; and as they acknowledged the baptism of John to be from heaven, they should have admitted his testimony. Self-convicted therefore, they were silent : and justified the awful sentence, " A wicked and per- verse generation seeketh after a sign ; but there shall no sign be given it except the sign of the pro- phet Jonas." 7 We likewise have sufficient proof, nay we doubt not, like the chief priests and elders, but confess, that Jesus was the Son of God, and by that authority did these things. Let us take heed, that we be not barren nor unfruitful in this knowledge and confes- 6 John iii. 1 . 7 Matt. xvi. 4. 10 MARK XII. 11 2. 371 sion There are many who might be justly asked a trying question ; The gospel of Christ, was it from heaven, or of men? If they were to say, of men, they would contradict their inward conviction. If they should say, from heaven, why do they not believe him f Why do they not live, as if He, and he alone, were " the author of eternal life ;" and that he is the author of eternal life to those only, " who obey him ?" 8 " For not every one that saith unto him, Lord, Lord, shall enter into the kingdom of heaven ; but he that doeth the will of his Father which is in heaven." 9 LECTURE LXXIV. PARABLE OF THE REBELLIOUS HUSBANDMEN. MARK xii. 1 12. 1. And he began to speak unto them by parables. A cer- tain man planted a vineyard, and set an hedge about it, and digged a place for the winefat, and built a tower, and let it out to husbandmen, and went into afar country. 2. And at the season he sent to tlie husbandmen a servant, that he might receive from the husbandmen of the fruit of the vineyard. 3. And they caught him, and beat him, and sent him away empty. 4. And again he sent unto them another servant ; and at him they cast stones, and wounded him in the head, and sent him away shamefully handled. 8 Heb. v. 9. 9 Matt. vii. 21. B B 2 372 MARK XII. 112. 5. And again he sent another ; and him they killed, and many others ; heating some, and killing some* When the owner of uncultivated ground reclaims it, and prepares it for the use of the husbandman, his object is, to receive a portion of the returns; his share of the produce, or its value. This parable compares the design of God, in revealing himself to the Jewish nation, with the design of the owner of uncultivated land. He had " showed them what is good ;" he had given them means and encou- ragements for performing it : and he required of them to " do justice, and to love mercy, and to walk humbly with their God." L This is " the end of the commandment :" and these are the fruits which the heavenly husbandman demands from the vineyard which he has reclaimed by his law and watered by his Spirit. The heart of every Christian is such a vineyard. Let him see that it is making a due return to its rightful owner. The Lord of the vineyard is described as com- missioning servants one after another to receive from the husbandmen of the fruit of the vineyard. These servants are the prophets, whom God from time to time inspired, that they might call the Jewish nation to account, and reprove their dis- obedience. Isaiah was one ; when he warned them, saying, "Hear, O heavens, and give ear, O earth : for the Lord hath spoken. 2 I have nou- rished and brought up children, and they have rebelled against me. The ox knoweth his owner, 1 Mic. ri. 8. * Isa. i. 2. MARK XII. 1 12. 373 and the ass his master's crib : but Israel doth not know, my people doth not consider." We do not however find that any general repentance followed the mission of Isaiah : he was sent empty away : and, in the end, was shamefully handled and killed. 8 So, again, " the word came to Jeremiah from the Lord, saying, 4 Hear ye the words of this covenant, and speak unto the men of Judah, and to the inha- bitants of Jerusalem ; and say thou, Thus saith the Lord God of Israel ; Cursed is the man that obeyeth not the words of this covenant, which I commanded your fathers in the day that I brought them forth out of the land of Egypt." But he also, instead of receiving of the fruits of the vineyard, proved the ob- stinacy of the husbandmen : at him they cast stones, and wounded him in the head, and sent him away shamefully handled. He announced, as he had been enjoined to announce, the approaching destruction of the rebellious city, 5 saying, "Thus saith the Lord, This city shall surely be given into the hand of the king of Babylon's army, which shall take it." " Then took they Jeremiah, and cast him into the dungeon which was in the court of the prison : and they let down Jeremiah with cords : so Jeremiah sunk in the mire." Thus persecuted they the prophets. " Ah, sin- ful nation, a people laden with iniquity : they have forsaken the Lord, they have provoked the Holy One of Israel to anger !" Still God will "reason" with them, before he proceeds to judgment. 3 As is thought, by Manasseh, in the first year of his reign. 4 Is. xi. 1 4. * Jerem. xxxviii. 3 6. fl Is. i. 4. 374 MARK XII. 11 2. 6. Having yet therefore one son, his well beloved, he sent him also last unto them, saying, They will reverence my son. 7. But those husbandmen said among themselves, This is the heir ; come, let us kill him, and the inheritance shall be ours. 8. And they took him, and killed him, and cast him out of the vineyard. 9. What shall therefore the Lord of the vineyard do ? he will come and destroy the husbandmen, and will give the vineyard unto others. 1 0. And have ye not read this scripture ; The stone which the builders rejected, is become the head of the corner : 1 1 . This was the Lord's doing, and it is marvellous in our eyes ? 12. And they sought to lay hold on him, but feared the people : for they knew that he had spoken the parable against them : and they left him, and went their way. They might well know that he had spoken the parable against them : it described them too truly to be mistaken : it convinced their understandings, and struck home to their consciences; but it did not affect their hearts. They sought to lay hands on him. They took no pains to avert the just and sure conclusion, The Lord of the vineyard will come and destroy the husbandmen, and give the vineyard to others. And accordingly, not forty years after this was spoken, the husbandmen were miserably destroyed : not one stone of the city was left upon another. And the vineyard was given unto others which should "render the fruits in their seasons." The apostle proclaimed to his dis- obedient conntrymen, " It was necessary that the word of God should first be spoken unto you, but seeing that ye put it from you, and judge yourselves MAKE XTI. 1 12. 375 unworthy of eternal life, lo, we turn unto the Gen- tiles." 7 ' Many, indeed, of these rejoiced to hear it, and received the word gladly. And we acknowledge with gratitude, that the vineyard, no longer con- fined within the narrow limits of Judea, has en- larged its borders to " the uttermost parts of the earth," whilst husbandmen from the east, and from the west, and from the north, and from the south, have been sent into it, and have rendered the fruits of righteousness to the Lord of the vineyard. And some of these, we trust, are returned to him from our own land. Still, when we think of the words, They will reverence my Son ; when we consider the just grounds of that expectation; and when we com- pare these with the event : there is great room for humiliation in this and in every Christian country. Men indeed do outwardly and nominally revere the name of Jesus, and profess to call him Lord and Saviour. But how few really love, or serve, or honour, or obey him ! We may judge of this from one test, which can hardly be disputed. Christ himself, before he left the world, appointed an ordinance by which it might be seen, in after times, in what value he was held. He commanded his disciples to break bread as his body was broken, and to pour out wine as his blood was poured out, and to eat and drink the bread and wine in a solemn ceremony, to re- mind us that our souls must be nourished by the spiritual food of his body and blood, as our bodies ? Acts xiii. 46 376 MABK XII. 112. are supported by natural food. " This do," he said, " in remembrance of me." 8 And might he not suppose, They will reverence my command ? Were we then to judge of the number who indeed rever- ence him, by the number who observe this memorial of what he has done for men, what conclusion must we reasonably form ? For if they were indeed re- verencing Christ as he deserves to be reverenced ; if they were trusting to the atonement which he made, and looking to be cleansed from sin by his blood ; if they were depending upon his grace to purify their hearts, and enable them to " work out their salvation :" it appears impossible that they should refuse to kneel at his holy table, in remem- brance of his sufferings, and entreat his Spirit to complete in them the good work which He has begun. When, therefore, we find almost all that are young, and a vast proportion of those who have reached riper years, habitually neglecting this or- dinance, are we not obliged to own, that whatever others do, these do not reverence the Son of God ? And when we consider how large a number of the o husbandmen are thus deficient, can we think that the just expectations of God are answered, They will reverence my Sonl Alas ! the hearts of men were but too well un- derstood by him who said, " Many are called, but few are chosen," Whether, however, they be many or few, who so reverence the Son of God as to show that they are looking to him for salvation, let it be our diligent 8 Luke xxii. 19. 1 Cor. xi. 24. MAEK XII. 1317. 377 concern, that we be among the number. Whether there be " many that shall be saved," or few, the death of Christ is an all-sufficient sacrifice, and " God willeth not that any should perish." Here- after, " many shall seek to enter in" to the heavenly kingdom, " and shall not be able." 9 But now is the promise given, the invitation universal, " Let him that is athirst come, and whosoever will, let him take of the water of life freely." l LECTURE LXXV. ALLEGIANCE DUE TO (LESAR AND TO GOD. MARK xii. 1317. 13. And they send unto him certain of the Pharisees and of the Herodians, to catch him in his words. 14. And when they were come, they say unto him, Master, we know that thou art true, and carest for no man ; for thou regardest not the person of men, but teachest the way of God in truth : is it lawful to give tribute to Ctesar or not ? l 1 5. Shall we give, or shall we not give 1 But he, knowing their hypocrisy, said unto them, Why tempt ye me ? bring me a penny, that I may see it. 9 Luke xiii. 24. ' Rev. xxii. 17. 1 Some of the Pharisees argued that this was not lawful on the principle, " We be Abraham's children, and were never in bond- age to any man." We have no king but God. The Herodians, probably, as followers of Herod, took the opposite side. 378 MARK XII. 1317. 16. And they brought it. And he saith unto them, Whose is this image and superscription ? And they said unto htm, Ccesars. 17. And Jesus answering said unto them, Render to Caesar the things that are Casars, and to God the things that are God's. And they marvelled at him. It was not our Lord's business to decide, whe- ther Caesar had a right to exercise authority in Judea. But it was a strong presumption in his favour, that his coin circulated in the land. This, however, was a fit occasion for issuing a general precept. Render unto Ccesar the things which are Ccesar' s. He who bears sovereignty in a land, has a claim to allegiance, and to tribute as a part of allegiance. And St. Paul declares the grounds on which this duty rests, 2 saying, " The powers that be are ordained of God." " Whosoever, therefore, resisteth the power, resisteth the ordinance of God ;" whose will it is, for the maintenance of peace and quietness, that power and authority should be dele- gated to some, for the security of the whole. Chris- tians are, in the most important sense, free ; and they are often reminded of this by the apostles : they are " the Lord's freemen ;" and they are free from many tyrants to whom the rest of the world is in slavery. But they are also as constantly reminded, that this spiritual freedom does not exempt them from due subordination to kings and magistrates and all in authority ; to these they are to " submit them- selves for the Lord's sake." 3 Not to " use their liberty for a cloak of maliciousness," which would sufficiently prove them not to be " servants of God.' ? 2 Rom. xiii. 1. 3 See 1 Pet ii. 13, &c. MAKE XII. 1317. 379 All this is implied in the sentence, Render to Ccesar the things that are C&sars. But it was a fit occasion to inculcate another duty. Render to God the things that are God's. He had a sure and certain claim to their obedience. Their coin bore the image and superscription of Caesar; but their country bore the image and superscription of God. His name was written upon their nation. He had chosen them to be a peculiar people ; he had given them his laws, and prescribed their ordi- nances ; he had supported, instructed, protected them : and in return, they were to pay him the honour and service which he demanded ; they were to love the Lord their God with all their heart and all their soul and all their mind. This sentence, therefore, was well suited to con- vict and humble them. Render to God the things that are God's. And let us ask ourselves, Does it condemn us also ? If the kings of this world have a right to alle- giance, much more has He, who is King of kings, and Lord of lords. Yet might not a prophet still remonstrate in the words of Malachi, " A son honoureth his father, and a servant his master: if then I be a father, where is mine honour? and if I be a master, where is my fear?'' 4 One tribute is especially due to God, which if it be rendered, will lead to all the rest. " God blessed the seventh day and hallowed it." He has separated 4 Mai. i. 6. 380 MARK XII. 1317. for himself the seventh part of time, as that which is to be reserved from worldly business and ex- empted from ordinary labour, and devoted to Him- self. The prophet asks, " Will a man rob God ?" 5 Too often man does "rob God," misapplying to com- mon and secular purposes the day which God has hallowed as his own. Yet the Sabbath is spoken of by the prophets in language which cannot be misunderstood. Isaiah says, "If thou turn away thy foot from the Sabbath, from doing thy pleasure on my holy day ; and call the Sabbath a delight, the holy of the Lord, honourable ; and shalt honour him, not doing thine own ways, nor finding thine own pleasure, nor speaking thine own words : then shalt thou delight thyself in the Lord." 6 The argument implied in this passage is unalterable ; not limited to man un- der the Jewish dispensation as the disciple of Moses, but belonging to man as the creature of God. The Sabbath is his "holy day." The heathen have lost the knowledge of this. But we know it, to whom his word is revealed. And therefore we are to " honour him," by removing from us, as far as pos- sible, whatever may tend to make the day less " holy of the Lord ;" whatever might interfere with his worship or divert our thoughts from him : we are not to " do our own ways, or find our own plea- sure, or speak our own words;" but to turn our words to his glory, to find pleasure in his service, and to direct our ways to the places where he has " recorded his name." * Mai. iii. 8. 6 Is. Iviii. 13. 8 MARK XII. 1317. 381 And as the reasons are of universal application, so also is the reward of this duty. " Then shalt thou delight thyself in the Lord." 7 This obedience to the command of God, this conformity to his will, shall be recompensed by that increasing love of Him, which is the highest dignity of man, and which his Spirit alone can shed abroad in the heart. That service, which may have had its beginning in obe- dience, in a desire to render unto God his due, shall be continued in love, and shall terminate in glory. For " blessed is the man that keepeth the Sabbath from polluting it." The experience of every country, and every family, and every indivi- dual, furnishes proof that this blessing was not limited to Judea, and was not cancelled together with the ceremonial part of the law of Moses. Let every one, therefore, study in his practice the spirit of Isaiah's words, and considering the seventh day as the property of God, render unto God his own. 7 Is. Ivi. 2. 382 MARK XII. 1827. LECTURE LXXVI. THE RESURRECTION OF THE DEAD. MARK xii. 1827. 18. Then come unto him the Sadducees, which say there is no resurrection ; and they asked him, saying, 1 9. Master, Moses wrote unto m, If a man's brother die, and leave his wife behind him, and leave no children, that his brother should take his wife, and raise up seed unto his brother. 20. Now there were seven brethren : and the first took a wife, and dying left no seed. 2 J . And the second took her, and died, neither left he any seed : and the third likewise. 22. And the seven had her, and left no seed : last of all the woman died also. 23. In the resurrection therefore, when they shall rise, whose wife shall she be of them ? for the seven had her to wife. To preserve the families of the Israelites distinct and entire, Moses had enacted the law to which these Sadducees refer. ' If the head of a family died, and left no children, the nearest of him who was him- self unmarried was to espouse the widow, that the race might not become extinct. We have an in- stance in the case of Ruth the Moabitess. She had i See Deut. xxv. 510. MARK XII. 1827. 383 been the wife of Mahlon, an Israelite from Beth- lehem. After his death she left the country of Moab, and settled at Bethlehem ; when Boaz the nearest kinsman of her husband claimed the right of purchasing some land which had belonged to his family, and also of espousing Ruth. The ceremony is detailed at length. 2 Boaz summoned ten men of the elders of the city, and " said unto them, and unto all the people, Ye are witnesses this day, that I have bought all that was Elimelechs, and all that was Chilions and Mahlons, of the hand of Naomi. Moreover Ruth the Moabitess, the wife of Mahlon, have I purchased to be my wife, to raise up the name of the dead upon his inheritance, that the name of the dead be not cut off from among his brethren, and from the gate of his place ; ye are witnesses this day." 3 On this national law the Sadducees invented what they thought a plausible argument against the doc- trine of the resurrection of the dead. But the ar- gument took for granted that there could be no re- surrection of those who had died in this present world, except to another world of the same kind, where men marry, and are given in marriage, because sin has brought death into the world : and if a fresh generation did not supply the place of those who die, the world would soon be left without inhabitant. Let them form higher views of the power of God, and learn juster notions of the world to come. 24. And Jesus answering said unto them, Do ye not there- fore err, because ye know not the scriptures, neither the power of God ? * Ruth. iv. 9. 384 MARK XII. 1827. 25. For when they shall rise from the dead, they neither marry, nor are given in marriage ; but are as the angels which are in heaven. 26. And as touching the dead, that they rise : have ye not read in the book of Moses, how in the lush God spake unto him, saying, I am the God of Abraham, and the God of Isaac, and the God of Jacob ? 4 27. He is not the God of the dead, but the God of the living i ye do therefore greatly err. Thus their own scriptures, properly interpreted, supplied them with a proof of the resurrection : a proof which might the better satisfy them, because it came from the books of Moses himself, in whom they professed exclusively to trust. In his first revelation of himself to Moses at the bush, the bush which " burnt with fire and was not consumed," God had announced himself as " the God of Abraham, and of Isaac, and of Jacob :" the God i. e. of their deceased forefathers. But, as our Lord argues, if the dead rise not, if once departed out of this life, they exist no more for ever, what is God to them ? or what are they to God ? He can show them no farther favour, for they are not ; and they can show him no reverence or love ; for they are not. As the prophet has written, " The grave cannot praise thee, O Lord, death cannot celebrate thee : the living, the living, he shall praise thee." 5 It would be to deprive God of the honour done unto his name, if we were to suppose him to be God not of the living, but of the dead. " For all live to him." So St. Luke fills up the sentence : 6 all, whether living or dying, are equally dependent on him, " in 4 Exod. iii 16. 5 Isa. xxxviii. 19. * Luke xx. 38. MARK XII. 1827. 385 whom they have their being." He has created all for his own purposes, and their death and their life are alike under his government. Whether he ap- points them to remain, like Abraham, or Isaac, to fulfil his will on earth : or whether he takes them to himself, as he took Enoch, away from this pre- sent world : 6 they equally " live to him," and he is equally their God. Accordingly we find St. Paul speaking of himself as living alike unto God, whether in the flesh or out of it. 7 " To me," he says, " to live, is Christ ;" my earthly life, if I remain in the flesh, is the fulfilling of his will. " To die," to be removed from the flesh, is likewise to " be with Christ ;" then in pre- sence, as now in spirit. So that living or dying, he was the Lord's. The Lord was his God, whether dead or living. One remark is too obvious to be passed over, in our reflections on these words. That the Lord may be our God when dead, he must be our God whilst living : i. e. we must live our earthly life in his service, that we may attain eternal life in his king- dom. We cannot live here to this world, and then rise to glory in another. The purpose of Him who is " the resurrection and the life" 8 in taking upon him our nature, is then answered, and not before, when he "brings us to God:" 9 brings us to him as his children, to receive his favour, and as his servants, to do his will. And those whom he thus brings to live to God here, he will here- 6 Gen. v. 24. 7 Phil. i. 2123. 8 John. xi. 25. 9 1 Pet. iii. 18. C C 386 MARK XII. 2834. after receive to " enter into the joy of their Lord," in that world where life has no longer either end or beginning : where they neither marry nor are given in marriage, but are as the angels of God in heaven. LECTURE LXXVIT. THE LOVE OF GOD AND MAN. MARK xii. 2834. 28. And one of the scribes came, and having heard them reasoning together, and perceiving that he had answered them well, asked him, Which is the first commandment of alii 29. And Jesus answered Mm, The first of all the com- mandments is, Hear, O Israel ; The Lord our God is one Lord : 30. And thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind, and with all thy strength : this is the first commandment. 31. And the second is like, namely this, Thou shalt love thy neighbour as thyself. There is none other commandment greater than these. l The same question had been asked of our Lord before, and had received the same reply. " A cer- tain lawyer stood up, and tempted him, saying, Master, what shall I do to inherit eternal life ? He 1 Deut. vi. 4. MAEK XII. 2834. 38T said unto him, What is written in the law ; how readest thou ? And he answering said, Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy strength, and with all thy mind ; and thy neighbour as thyself. And he said unto him, Thou hast answered right : this do, and thou shalt live." 2 Because the foundation of all religion, is to be brought to the love of God, from which man is es- tranged through the corruption of his nature. And from the love of God, proceeds the love of the crea- tures of God. They that are dear to Him, are dear to those that love him. So that whoever is living under the influence of these two commandments, is " renewed in the spirit of his mind ;" has been brought " from darkness to light," " from the power of Satan " " into the glorious liberty of the children of God/' 32. And the scribe said unto him, Well, Master, thou hast said the truth : for there is one God ; and there is none other but he : 33. And to love him with all the heart, and with all the understanding, and with all the soul, and with all the strength, and to love his neighbour as himself, is more than all whole burnt offerings and sacrifices. 34. And when Jesus saw that he answered discreetly, he said unto him, Thou art not far from the kingdom of God. And no man after that durst ask him any question. One of the first approaches to the kingdom of God, is a candid acknowledgment of the truth ' when the conscience recognizes that " the com- mandment is holy, and just, and good," and does Luke x. 2528. c c 2 MARK XII. 2834. not revolt and rebel. It was a sign that the light of moral judgment was not extinguished in David by his long continuance in transgression, when he replied to Nathan's parable, " The man who has done this thing shall surely die." 3 So likewise when our Lord set before the Jews the conduct of the rebellious husbandmen, and they confessed that the lord of the vineyard might justly " come and destroy the husbandmen, and give the vineyard unto others ;" 4 this reply was the light of conscience still glimmering in their hearts. And we might be ready to say of such, Thou art not far from the kingdom of God. It is, however, too true, that a man may be not far from the kingdom of God, and yet never come nigher to it. There is a great gulf, which is too of- ten never passed, between a convinced understanding and a converted heart. We may see the truth and own it, yet never act upon it. The Jews, for in- stance, in the case just now adverted to, when they perceived the parable to be directed against them, instead of repenting, and receiving him whom God had sent, sought the more to lay hold on him and destroy him. The lawyer who had been reminded, like the scribe here, of what was written in the law, " Thou shalt love the Lord thy God with all thy heart, and thy neighbour as thyself;" did not pro- ceed to answer, Well, Master, thou hast said the truth ; but was " willing to justify himself, and asked, Who is my neighbour ?" 5 David, on the other hand, when the prophet pursued his subject, and showed to him further, 3 2 Sam. xii. 5. 4 See Matt. xxi. 41. 5 See Luke x. 27. MARK XII. 8834. 389 " Thou art the man," dared not lift up so much as his eyes to heaven, but confessed and denied not, " I have sinned against the Lord." And so the scribe in this dialogue. To love God with all the heart, and with all the understanding, and with all the soul, and with all the strength, and to love his neighbour as himself, is more than all whole burnt offerings and sacrifices. He admits the truth. He suggests none of those objections which men too often interpose against the practical love of God or our neighbour. He does not ask, " And who is my neighbour?" where is my bounty to begin or end ? Neither does he say, How can I love God, whom I have not seen ? What does the Lord re- quire of me, " but to do justice and love mercy ?" But he acknowledges at once, that He is to be loved with all the heart and with all the understanding. Neither does he fall into another error, too com- mon among the Jews, and indeed so congenial to our corrupt nature, as to be always common. He does not mistake the form of religion for the sub- stance. The Jewish people were commanded to offer sa- crifices, as we are commanded to unite in the pubr lie worship of God, and " not to forsake the as- sembling of ourselves together." But neither our worship, nor theirs, though accompanied with all whole burnt offerings and sacrifices, was, in itself, the love of God. It was to lead to it, and to pro- ceed from it, and to encourage and increase it, but not to serve instead of it. Early and late in the Jewish history, were the 390 MAEK XII. 2884. people warned against this error. Samuel had asked Saul, " Hath the Lord as great delight in burnt offerings and sacrifices, as in obeying the voice of the Lord ? Behold, to obey is better than sacrifice, and to hearken than the fat of rams." 6 The prophet Isaiah had remonstrated, " Is not this the fast that I have chosen ? to loose the bands of wickedness, and to let the oppressed go free, and that ye break every yoke." 7 Hosea had plainly declared ; " I desired mercy, and not sacri- fice ; and the knowledge of God more than burnt offerings." And this scribe had learnt the lesson, which his countrymen were so slow to understand; and con- fesses that to love God with all the heart, and to love his neighbour as himself, is more than whole burnt offerings and sacrifices. So when Jesus saw that he answered discreetly, he said unto him, Thou art not far from the king- dom of God. His clear perception, and his unreserved confes- sion of a truth so often concealed, appeared to indi- cate that " honest and good heart " which " having heard the word, keeps it ;" and might therefore be permitted to " know the mysteries of the kingdom of God :" might be led onward to a fuller and more complete acquaintance with God through the Son. For it is this knowledge, the knowledge of God in Christ Jesus, which brings all the faculties of the soul, which brings all the heart, and all the under- standing, to unite in love towards Him. Love exer- cised towards ourselves, is of all things the most ' 1 Sam. xv. 22. 7 Isaiah Iviii. 8 Hosea vi. 6. MARK XII. 2834. 391 likely to produce a return of love. And we have indeed this strongest reason to love God : " He loved us." He loved the world, even the corrupt, rebel- lious world, which " did not like to retain him in its knowledge." Nay, he so loved the world, that when there was no other way in which his attri- butes could be maintained in unison, and his mercy and his justice meet together, he sent his only Son, even him whom the Pharisees and the Herodians were now tempting, and the scribes questioning that " all who believe in him might not perish, but have eternal life." Justly then does the apostle say, " Herein is love, not that we loved God, but that he loved us, and sent his Son to be the propitiation for our sins." 9 And justly he goes on to add, " We love him, because he first loved us." So indeed it ought to be : so it must be, if we have any sense of this inestimable mercy. He first loved us. He gave this great and wonderful evidence of his love. And now he demands our love in return. He re- quires us to feel that, which it is the highest privi- lege and glory of our nature to be able to feel. And the consequence of being brought to the love of God, is the loving our neighbour as ourselves. As the same apostle has shown, " Beloved, if God so loved us, we ought also to love one another." " If we love one another, God dwelleth in us, and his love is perfected in us." " And hereby we know that we are of the truth, and shall assure our hearts before him." ' 9 John iv. 10. ' John iv. 1 1 ; iii. 19. 392 MARK XII. 3540. LECTURE LXXVIII. JESUS SHOWS HIMSELF TO BE DAVID'S LORD : AND REBUKES THE HYPOCRISY OF THE SCRIBES. MARK xii. 35 40. 35. And Jesus answered and said, while he taught in the temple, How say the scribes that Christ is the Son of Da- vid 1 } 36. For David himself said by the Holy Ghost, The Lord said to my Lord, Sit thou on my right hand, till I make thine enemies thy footstool. l 37. David therefore himself calleth him Lord; and whence is he then his son ? And the common people heard him gladly. In one of the clearest prophecies respecting the Messiah, it had been foretold that he should be the Son of David. * " There shall come forth a rod out of the stem of Jesse, and a branch shall grow out of his roots : and the Spirit of the Lord shall rest upon him." But the Pharisees are here instructed to observe, that although Christ was indeed to be the Son of David according to the flesh, he was also to be something more. Or how should David, writing under the inspiration of the 1 Ps. ex. i. 2 Isa. xi. 1. 10 MARK XII. 3540. 393 Holy Spirit, uttering a prophecy which all acknow- ledged to relate to the Messiah, give him a divine title rather than that which might be expected from a father to a son ? It is plain, therefore, that David foresaw that he of whom he spoke, would have an authority which he himself had not, and a power which is not of this world. He did not use the same language con- cerning Solomon. He saw nothing in Solomon which did not belong to man, he addressed nothing to him which might not apply to any other prince, when he exhorted him, 3 " Thou, Solomon my son, know thou the God of thy father, and serve him with a perfect heart, and a willing mind ; for the Lord searcheth all hearts, and understandeth all the imagination of the thoughts ; if thou seek him, he will be found of thee ; but if thou forsake him, he will cast thee off for ever." The common people heard Jesus gladly, when he thus argued with the Scribes. He spoke in a lan- guage which reached their understandings, and appealed to their consciences : and its proper effect was not counteracted by prejudice and private in- terests. Many perhaps of those who were now " astonished at his doctrine," and admired the wisdom with which he spake, because afterwards "not hearers only, but doers of the word;" became members of " the churches of God which in Judea were in Christ Jesus," being amongst the earliest subjects of that kingdom which David in the Spirit foresaw, and which was to be founded not like his own on earthly triumphs, but on the sufferings and death 3 1 Chron. xxviii. 9. 394 MABK XII. 3540. of David's Son and David's Lord. It might be, that seeing the teachable spirit in which the people lis- tened to him, he took this opportunity of warning his disciples in the hearing of them all, 4 to beware of the Scribes : to avoid, and not follow their ex- ample : they could not lead other men to God, who had no love or fear of him themselves. 38. And he said unto them in his doctrine, Beware of the scribes, which love to go in long clothing, and love saluta- tions in the market places, 39. And the chief seats in the synagogues, and the upper- most rooms at feasts : 40. Which devour widows houses, and for a pretence make long prayers : these shall receive greater damnation. It was manifest concerning these, that they could not be safe teachers or expounders of the law. They were of the world, worldly : and " if any man love the world, the love of the Father is not in him." Their affections were set on things of the earth ; on honour, and personal respect, and gain ; not on godliness. How, therefore, could they promote god- liness in others ? Two of their faults are here especially brought into notice : their pride, and their covetousness. They affected a distinction in dress ; loved to go in long clothing ; like some in former days, who had " worn rough garments," 5 such as prophets wore, to deceive men, and persuade them that they were prophets indeed : so these desired to " walk in long robes," that all might know when a scribe was 4 As is particularly stated by Matt, xxiii. 2, Luke xx. 45. * See Zech. xiii. 4. MARK XII. 3540. 395 passing by. They were pleased when treated with reverence in public places, when the uppermost rooms at feasts, and the chief seats in the synagogues were assigned to them, and when they were greeted with the title of Rabbi, Rabbi. In all this the bent and direction of their hearts appeared. They were not thinking of Him, whose laws they professed to in- terpret ; his honour was not their concern ; but their own. Their spirit was entirely opposite to that of St. Paul, who was indifferent as to men's opinion of himself, and willing to be counted "least of all," if only he could win them over to his heavenly Lord. 6 It was a part of the same selfish character, that they were covetous and extortionate ; devoured widows' houses ; endeavoured to make a gain of godliness. Even the publicans whom they despised could not show a more worldly disposition. These took advantage of their opportunities to defraud, so did the scribes : the unsuspecting widow was their prey ; instead of pleading her cause, as their law re- quired, 7 they made use of their authority and situa- tion to impoverish her. Therefore, says our Lord, they shall receive greater damnation : their condemnation is increased by their pretension to piety. Because to pride, a disposition so unsuitable to man ; and to injustice and extortion, crimes against which the anger of God is expressly denounced by the prophets ; they added hypocrisy : for a pretence they made long prayers : they were witnesses against themselves 6 Eph. iii. 8. 1 Cor. xv. 9. * Isa. i. 17. 396 MARK XII. 3540. that they owed obedience to God, which, notwith- standing, they did not observe. They, and such as they, gave occasion to St. Paul's indignant expostu- lation : 8 " Thou who art called a Jew, and restest in the law, and makest thy boast of God, and knowest his will, and approvest the things that are more ex- cellent, being instructed out of the law ; thou which teachest another, teachest thou not thyself ? thou that preachest a man should not steal, dost thou steal ? thou that makest thy boast of the law, through breaking the law dishonourest thou God ?" So that even among the Gentiles the name of the living and true God was evil spoken of, when they who pro- fessed to serve him, and boasted of their purer faith, were noted for unseemly pride, and practised cove- tousness of which a heathen man would have been ashamed. 8 Rom. ii. 1 724. MARK XII. 4144. 397 LECTURE LXXIX. THE POOR WIDOWS LIBERALITY COMMENDED. MARK xii. 41 44. 41. And Jesus sat over against the treasury, and beheld how the people cast money into the treasury : and many that were rich cast in much. Jesus beheld the people, as they performed this religious duty, in contributing to the expenses of the temple : for it was the treasury of the temple which they were supplying. It is an example of the way in which the King of all the earth is constantly beholding the works of men, and recording them for reward or condemnation. " The eyes of the Lord are in every place, beholding the evil and the good." * Beholding the evil, sometimes that he may overrule their bad designs to his own wise purposes ; and sometimes that he may restrain them within the bounds which they should not pass, lest like the waters of the deluge, they should return to cover the earth. Beholding them also, that in the end he may " give to every man according to his ways, and according to the fruit of his doings." 2 Beholding the good, that he may bestow on them that reward in heaven, which they do not always find on earth. That he 1 Prov.'xv. 3. 2 Jer. xxxii. 19. 398 MARK XII. 41 44. may approve and favour now, and give abundant re- compense hereafter. This gracious purpose is disclosed in the words which follow. 4*2. And there came a certain poor widow, and she threw in two mites, which make a farthing. 4=3. And he called unto him his disciples, and saith unto them, Verily I say unto you, That this poor widow hath cast more in, than all they which have cast into the treasury : 44. For all they did cast in of their abundance, but she of her want did cast in all that she had, even all her living. What was so cast in, was employed for the relief of the indigent, and for the repair and services of the temple. It was expected that all should contri- bute to these purposes according to their ability. One might, therefore, be seen giving, not cheer- fully, but of necessity ; according as his station, or the example of others, obliged him. " Let not that man think that he shall receive any thing of the Lord." Another might be seen giving, with a liberal hand, but not from a liberal motive ; that he might be " seen of men," and be extolled for his genero- sity. He " has his reward ;" but he has it on earth, where he seeks it, where his heart is, and his treasure is. But others would be seen, like this poor widow, casting more in, than they all : cast- ing in, not of their abundance, but of their poverty. Liberality is not to be estimated by the amount given, but by the amount which remains over and above what is given. They who out of their abundance 7 MABKXII. 41 44. 399 cast much into the funds of charity, have abundance left, and there is little of self-denial in their gifts, though it is well that it is in their heart to do what they have done. But they who " out of their deep poverty " still find something for the relief of their neighbours, or the glory of God, are highest in the esteem of Him whoknoweth all things. This poor widow, for example. Some might have blamed her rashness and imprudence, when she cast in all that she had, even all her living. But the Lord does not blame her. He saw that in what she did, she was prompted by that faith and love, which is pleasing to God ; which glorifies him on earth, and which wherever it is found shall not lose its reward. She had acted in love. It was the Lord's trea- sury : the treasury of that temple in which he had recorded his name, and where he had promised to meet his people with a blessing. 3 Perhaps she was herself conscious of blessings received there. Per- haps she had gone thither, like the mother of Sa- muel, as " a woman of a sorrowful spirit," and had poured out her soul before God in prayer and suppli- cation. 4 Perhaps she had found comfort in some of those words from the law or from the prophets, which were read in the temple every Sabbath day. She had been cheered by the promise of the Psal- mist, that the Lord makes the fatherless and widow his care. 5 She had been encouraged by the words of Jeremiah, 6 " Leave thy fatherless children, and let thy widows trust in me." And now that ofierings * Ex. xx. 24. * 1 Sam. i. 918. 5 Ps. cxlvi. 6 Jer. xlix. 1 1 . 400 MARK XII. 4144. were made for the support of that worship in which she had found comfort, when earthly comforts were taken from her, she would not pass by on the other side, but render what return she could for the benefits which she had received of the Lord. Love, therefore, grateful love, suggested the act which Jesus observed and approved. And what love conceived, was performed in faith : in faith that God would provide for the wants of his servants, and make his promise good, " Their bread shall be given them, their water shall be sure.'' 6 Perhaps she called to mind that passage in her national history when the prophet encouraged king Amaziah to com- ply with the will of God, and have no fear of the consequences. 7 Amaziah had engaged on his side in a campaign against his enemies " a hundred thou- sand men of valour out of Israel for a hundred talents of silver." The man of God counsels him to dis- miss these troops from his army : for " the Lord is not with Israel ; and he hath power to help and to cast down." And Amaziah said to the man of God, What shall we do for the hundred talents which I have given to the army of Israel ? And the man of God answered, "The Lord is able to give thee much more than this." So the poor widow might have reasoned : What shall I do for this sum, which small as it is, is all my living f And her faith re- assured her : Follow the dictates of conscience, and show thy reverence to the temple, and thy love to the " Lord of the temple." The Lord is able to give thee much more than this tribute which thou offerest tohis glory. 6 Isa. xxxiii. 16. 7 2 Chron. xxv. 5-10. MARK XIII. 113. 401 And now, wherever the gospel is preached through- out the world, this her act of faith and love is re- corded for an example. " If thou hast little, do thy diligence gladly to give of that little :" 8 for it is not the abundance of the gifts, but the abundance of the heart which is acceptable in the sight of God. LECTURE LXXX. DESTRUCTION OF THE TEMPLE FORETOLD. MARK xiii. 1 -13. 1. And as he went out of the temple, one of his disciples saith unto him, Master, see what manner of stones and what buildings are here ! 2. And Jesus answering said unto him, Seest thou these great buildings ? there shall not be left one stone upon ano- ther, that shall not be thrown down. 1 The first temple built by Solomon had been thrown down in token of God's anger. That destruction had fulfilled a prophecy of Micah, who had foretold, " Zion shall be ploughed as a field, and Jerusalem shall become heaps." 2 This temple, however, had 8 Apocryph. Tobit iv. 7. 1 The exact fulfilment of this prophecy is detailed by Joseph us in his history, himself an eye-witness of the siege of Jerusalem. 2 Micah iii. 12. D D 402 MARK XIII. 113. been restored, and in its restoration, the divine in- terposition had been signally displayed. 3 " Tbe Lord stirred up the spirit of Cyrus, King of Persia, that he made a proclamation throughout all his king- dom, and put it also into writing, saying, " Thus saith Cyrus, King of Persia, All the kingdoms of the earth hath the God of heaven given me : and he hath charged me to build him a house in Jerusalem, which is in Judah. Who is there among you of all his people ? The Lord his God be with him, and let him go up." " Then rose up the chief of the fathers of Judah and Benjamin, and the priests, and the Levites, with all them whose spirit God had raised, to go up to build the house of the Lord at Jeru- salem." 4 Though the glory of the latter house, the restored temple, had not approached the glory of the former, still it had been enlarged at various times, and re- cently had undergone a reparation which had con- tinued during a period of forty-six years ; 5 was adorned " with goodly stones and gifts ;" and the people, as we see by the remark of the disciples, were proud of its magnificence. The destruction which our Lord foretold, would be now, as it had been before, a sure testimony of God against Jeru- salem ; a sure sign that his favour was withdrawn. For with the temple the worship of God, according to the law of Moses, would also be at an end. The high priest would no longer offer up daily sacrifices : 6 there would no longer be the first tabernacle or sanc- 3 2 Chron. xxxvi. 22. 4 Ezra i. 5. 5 Commenced by Herod in the sixteenth year of his reign. 6 Heb. vii. 27. MARK XIII. 113. 403 tuary prepared for the constant services : 7 there would no longer be the second tabernacle, containing the various memorials of their history, and of won- ders wrought of God in their behalf, and entered once every year by the high priest alone. 8 All this would be a certain sign that the presence of God had been taken from Jerusalem, and that with him her glory had departed, and the prophecy been ful- filled, that she should be left " without a sacrifice." 9 Jesus had often alluded to this event, but now he spoke in a manner that could not be mistaken. So some of the disciples ask him privately, when these things should be ? Expecting, perhaps, that they should immediately succeed and avenge his death. He undeceives them, and warns them of a fearful interval foreknown in the counsels of God : an in- terval when there shall be wars, and rumours of wars, among many nations : when there shall be messages of divine wrath, earthquakes, and famine, and troubles. In the midst of these tumults, the gospel sholud be preached throughout the world. But they who were commissioned to convey its glad tidings, must not expect a ready welcome, must not expect to be treated as the messengers' of good : they should be delivered up to councils, and beaten in the syna- gogues, and brought before rulers and kings as evil doers. 3. And as he sat upon the mount of Olives, over against the temple. Peter and James and John and Andrew asked him privately, 4. Tell us, when shall these things be 1 And what shall be the sign when all these things shall be fulfilled 1 * Hcb. ix. 6. Ib. 7. 9 Hos. iii. 4. D D 2 404 MARK XIII. 113. 5. And Jesus answering them began to say y Take heed lest any man deceive you : 6. For many shall come in my name, saying, I am Christ ; and shall deceive many. 7. And when ye shall hear of wars and rumours of wars, le ye not troubled : for such things must needs be ; but the end shall not be yet. 8. For nation shall rise against nation, and kingdom against kingdom : and there shall be earthquakes in divers places, and there shall be famines and troubles : these are the beginnings of sorrows. 9. But take heed to yourselves : for they shall deliver you up to councils ; and in the synagogues ye shall be beaten : and ye shall be brought before rulers and kings for my sake, for a testimony against them. 10. And the gospel must first be published among all nations. 1 1 . But when they shall lead you, and deliver you up, take no thought beforehand what ye shall speak, neither do ye premeditate ; but whatsoever shall be given you in that hour, that speak ye : for it is not ye that speak, but the Holy Ghost. 1 2. Now the brother shall betray the brother to death, and the father the son ; and children shall rise up against their parents, and shall cause them to be put to death. 1 3. And ye shall be hated of all men for my names sake ; and he that shall endure unto the end, the same shall be saved, To be warned of dangers and difficulties like these, \vould naturally have the effect of alarming the apostles. They might justly have considered their own weakness : like Moses, who, with the evidence of divine power strong before his eyes, still shrunk from the office assigned him : ] and " said 1 Ex. iii. 1013. MARK XIII. 113. 405 unto God, Who am I, that I should go unto Pharoah, and that I should bring forth the children of Israel out of Egypt?" It was needful that he should be strengthened and supported by the promise, " Cer- tainly I will be with thee." In the same manner the apostles, whilst they are forewarned of danger, are assured of succour and of strength proportioned to their exigency. Ye shall be brought before coun- cils, and rulers, and kings : ye might reasonably be anxious what ye should speak, being " unlearned and ignorant men :" but take no thought beforehand, neither do ye premeditate ; but whatsoever shall be given you in that hour, that speak ye ; for it is not ye that speak, but the Holy Ghost. So, when family should be divided against family ; when brother should betray the brother, the father the son, and the children should rise up against the parents, and when they should be hated of all men for Christ's sake : there was danger of their sup- posing themselves neglected of God, and forsaken. It was needful that they should be guarded against this natural, though groundless, fear : and be assured, He that shall endure unto the end, the same shall be saved ; be reminded of what the Lord had said be- fore, " He that loveth his life, shall lose it ; and he that hateth his life for my sake, the same shall find it." 2 " In the world ye shall have tribulation : but be of good cheer : I have overcome the world." ! And trusting to these promises, we find the apos- tles able to act upon them ; giving their testimony to their fulfilment : " rejoicing in tribulation/' and 2 John xii. 25. 3 John xvi. 33. 406 MAKE XIII. 113. " counting it all joy," 4 when they were exposed to the trials which their Lord had taught them to ex- pect, and enabled them to undergo. The promise is alike to all. He that endureth unto the end, the same shall be saved. To exercise " patient continuance in well doing :" to " bring forth fruit with patience ;" is required of every dis- ciple of Christ. They are not exposed to the same dangers as the apostles ; but they are exposed to other dangers, hardly of less moment. They are not delivered up to councils, or beaten in synagogues, or betrayed by relations to death. But they have temptations from within and from without, such as are inseparable from a corrupt nature in a corrupt world. And as armies which have conquered their enemies in the field, have sometimes been overcome by the ease and luxury of home : so it may often happen that the tranquillity and comfort which the people of God enjoy in peaceful times, may be no less perilous to their souls than the enmity of bre- thren, or the cruelty of synagogues and rulers. But to endure unto the end in a life of righteousness, temperance, and godliness, and in the practice of those good works which arise out of the love of God and man, this is proof of that faith which leads to salvation : which " hath root in itself," and bringeth forth " fruit unto holiness, and the end, everlasting life." 5 4 Rom. v. 3; James i. 2. 5 Bom. vi. 12. MARK XIII. 1423. 407 LECTURE LXXX1. WARNING OF THE COMING DESTRUCTION OF JERUSALEM. MARK xiii. 1423. 14. But when ye shall see the abomination of desolation^ spoken of by Daniel the prophet, standing where it ought not, (let him that readeth understand^) then let them that be in Judeaflee to the mountains : 15. And let him that is on the house-top not go down into the house, neither enter therein, to take any thing out of his house : 16. And let him that is in the field not turn back again for to take up his garment* 1 7. But woe to them that are with child, and to them that give suck in those days ! 1 18. And pray ye that your flight be not in the winter. The destruction of Jerusalem bad been foretold by Daniel with more exactness than is usual in pro- phecy. 2 He first states the time when " Messiah shall be cut off, but not for himself :" and then pro- ceeds, " The people of the prince that shall come shall destroy the city and the sanctuary : and for the overspreading of abominations he shall make it deso- late, even until the consummation, and that deter- 1 Who would be unable to escape with others. Dan. ix. 26, 27. 408 MARK XIII. 1423. mined, shall be poured upon the desolate." The prince was the emperor of Rome : his army came attended by their ensigns and standards which bore the images of their deities, and these images were an abomination to the Jews. 3 The host therefore, which consisted of legions bearing these ensigns, was the abomination of desolation spoken of by Daniel the prophet ; the idolatrous images were the abomination, and the army brought desolation : and when this stood where it ought not, in the territory where idols were forbidden, notice was given for a hasty flight which those were happy who could take at all ; whose circumstances left them able to quit their homes, before death encompassed them with more than its usual horrors. 19. For in those days shall be affliction, such as was not from the beginning of the creation which God created unto this time, neither shall le. 20. And except that the Lord had shortened those days, no flesh should be saved : but for the elect's sake, whom he hath chosen, he hath shortened the days. Except through the special providence of God so ordering it, no flesh, no Israelite should survive the threefold plague of famine, pestilence, and the sword. 4 3 " Religio tota castrensis signa veneratur, signa jurat, diis omnibus praeponit." Tertull. apol. 16. And as every idol and image of a man was an abomination (/?SeAvy/xa) to the Jews, Vitellius, when leading an army into Arabia, was entreated by them to take another route, and not to pass through Judea. Joseph, apud Newton, Dissert, xix. 4 'Avravrcs av aTroAcovrat ot 'lov&uoi ; Tracrai/ yap