Biblical Illustrator A certain man planted a vineyard and set an hedge about it. I. THE CHURCH IS GOD'S PECULIAR TREASURE.II. THE JEWISH PEOPLE WERE APPOINTED ITS GUARDIANS. III. THE JEWISH NATION WAS UNFAITHFUL TO ITS TRUST. 1. They rejected the moral government of Jehovah. 2. They rejected His political control as the head of their theocracy. IV. THE SACRED TRUST WAS TRANSFERRED TO OTHER PEOPLES AND NATIONS. V. THEY WERE FEARFULLY PUNISHED AS A NATION. 1. We are now led to admire the sublime features of the scheme of Providence. 2. That there is a great responsibility on the nations, communities, and individuals, to which God commits His Church. 3. We are the husbandmen. (E. N. Kirk, D. D.) (H. W. Beecher.) Horace Bushnell tells us that a few years before his death, Daniel Webster, having a large party of friends dining with him at Marshfield, was called on by one of the party as they became seated at the table to specify what one thing he had met with in his life which had done most for him, or had contributed most to the success of his personal history. After a moment he replied: "The most fruitful and elevating influence I have ever seemed to meet with has been my impression of obligation to God." Socrates, one of the wisest and noblest men of his time, after a long career of service in denouncing the wrongs of his age, and trying to improve the morals of the people, was condemned to death and obliged to drink poison. Dante, when Italy was torn by political factions, each ambitious of power, and all entirely unscrupulous as to the means employed to attain it, laboured with untiring zeal to bring about Italian unity, and yet his patriotism met no other reward than exile. "Florence for Italy, and Italy for the world," were his words when he heard his sentence of banishment. Columbus was sent home in irons from the country he had discovered. The last two years of his life present a picture of black ingratitude on the part of the Crown to this distinguished benefactor of the kingdom, which it is truly painful to contemplate. He died, perhaps, the poorest man in the whole kingdom he had spent his lifetime to enrich. Bruno, of Nola, for his advocacy of the Copernican system, was seized by the Inquisition and burned alive at Rome in 1600, in the presence of an immense concourse. Scioppus, the Latinist, who was present at the execution, with a sarcastic allusion to one of Bruno's heresies, the infinity of worlds, wrote, "The flames carried him to those worlds." (M. Denton.) The Macedonian king, Alexander the Great, who, as in one triumphal march, conquered the world, observed a very singular custom in his method of carrying on war. Whenever he encamped with his army before a fortified city and laid siege to it, he caused to be set up a great lantern, which was kept lighted by day and night. This was a signal to the besieged, and what it meant was that as long as the lamp burned they had time to save themselves by surrender, but that when once the light should be extinguished, the city, and all that were in it, would be irrevocably given over to destruction. And the conqueror kept his word with terrible consistency. When the light was put out, and the city was not given up, all hope of mercy was over. The Macedonians stormed the place, and if it was taken all were cut to pieces who were capable of bearing arms, and there was no quarter or forgiveness possible. Now, it is the good pleasure of our God to have compassion and to show mercy. But a city or a people can arrive at such a pitch of moral corruption that the moral order of the world can only be saved by its destruction. It was so with the whole race of men at the time of the flood, with Sodom and Gomorrah at a later period, and with the Jewish people in our Saviour's time. But before the impending stroke of judgment fell, God always, so to speak, set up the lamp of grace, which was not only a signal of mercy, but also a light to show men that they were in the way of death, and a power to turn them from it. (Otto Funcke.)
Mother's Treasury. "Saved at the bottom of the sea!" So said one of our Sydney divers to a city missionary. In his house, in one of our suburbs, might be seen lately what would probably strike the visitor as a very strange chimney ornament; the shells of an oyster holding fast a piece of printed paper. But devoutly do I wish that every chimney ornament could tell such a tale of usefulness. The possessor of this ornament might well value it. He was diving amongst wrecks on our coast, when he observed at the bottom of the sea this oyster on a rock, with this piece of paper in his mouth, which he detached, and commenced to read through the goggles of his head dress. It was a tract, and, coming to him thus strangely and unexpectedly, so impressed his unconverted heart, that he said, "I can hold out against God's mercy in Christ no longer, since it pursues me thus." He tells us that he became, whilst in the ocean's depth, a repentant, converted, and (as he was assured) sin-forgiven man — "saved at the bottom of the sea!"(Mother's Treasury.) The axe carried before the Roman consuls was always bound up in a bundle of rods. An old author tells us that "the rods were tied up with knotted cords, and that when an offender was condemned to be punished the executioner would untie the knots, one by one, and meanwhile the magistrate would look the culprit in the face, to observe any signs of repentance and watch his words, to see if he could find a motive for mercy; and thus justice went to its work deliberately and without passion." The axe was enclosed in rods to show that the extreme penalty was never inflicted till milder means had failed; first the rod, and the axe only as a terrible necessity. (C. H. Spurgeon.) What would tempt you to give the baby out of your cradle? Is there anyone you love on earth, mother, that would tempt you to give your baby for that? But what if the child had grown up and had come to man's estate? Say it had bloomed into fruition and all your hope was on it. What do you love in this world that would tempt you to give this child up as a sacrifice? You might for the country in hours of heroism. Many and many a mother has done a work that was divine when she consecrated her only son and sent him forth into the war, believing that she should never see him again. How many hearts are touched with the thought of this remembrance. But, oh, is there language that can expound such heroism, such zeal, such enthusiasm, as must inhere in the hearts of everyone that can do such work as that? And yet our hearts are small comparatively, and pulseless and shallow, and our human senses, as compared with God, are like a drop of water in comparison with the ocean. And what is the love of God, the Infinite, whose flowings are like the Gulf Stream? What are the depths, and the breadths, and the lengths of the love of God in Christ Jesus, when, looking upon a world that was so degraded and animal like, He gave His only begotten Son to die for it that there might be an interpretation of the love of God to the world. (H. W. Beecher.)
A. Surely a servant of the government may risk himself in the very heart of a convict prison alone, if he is the bearer of a royal pardon for all the inmates. In such a ease it would not be necessary to look out for a man of rare courage who might dare to carry the proclamation to the convicts. Give him but the message of free pardon, and he may go in unarmed, with all safety, like Daniel in the den of lions. When Christ Himself came to the world — the great convict prison of the universe — came the Ambassador from God, bringing peace — they said: "This is the heir; come, let us kill Him!" He came unto His own, and His own received Him not; and the servant is not greater than his Lord.(A.) Some time ago a father had a son who had broken his mother's heart. After her death he went on from bad to worse. One night he was going out to spend it in vice, and the old man went to the door as the young one was going out, and said, "My son, I want to ask a favour of you tonight. You have not spent one night with me since your mother was buried, and I have been so lonesome without her and without you, and now I want to have you spend tonight with me; I want to have a talk with you about the future." The young man said, "No, father, I do not want to stay; it is gloomy here at home." He said, "Won't you stay for my sake?" and the son said he would not. At last, the old man said, "If I cannot persuade you to stay, if you are determined to go down to ruin, and to break my heart, as you have your mother's — for these grey hairs cannot stand it much longer — you shall not go without my making one more effort to save you;" and the old man threw open the door, and laid himself upon the threshold, and said, "If you go out tonight you must go over this old body of mine;" and what did he do? Why, that young man leaped over the father, and on to ruin he went. Did you ever think that God has given His Son? Yes, He has laid Him, as it were, right across your path that you might not go down to hell; and if there is a soul in this assembly that goes to hell, you must go over the murdered body of God's Son. (D. L. Moody.) In the channel through which a running stream is directed upon a mill wheel, the same turning of a valve that shuts the water out of one course throws it into another, Thus the Jews, by rejecting the counsel of God, shut themselves out, and at the same moment opened a way whereby mercy might flow to us who were afar off. (William Arnot.) One who was wont to illustrate His teaching by imagery drawn from the objects which surrounded Him, could hardly fail in the neighbourhood of Jerusalem to speak of vineyards. The hills and table-lands of Judah were the home of the vine. Five times our Lord availed Himself of this figure for His parables (St. Matthew 20:1; Matthew 21:28, 33; St. Luke 13:6; St. John 15:1); and though it is doubtful in what locality He spoke that of the labourers in the vineyard, it is almost certain that the remaining four are intimately associated with Jerusalem. In many places in Southern Palestine the features of this parable may still be traced. The loose stone fences, like the walls so familiar to the eye in Wales or Derbyshire; the remains of the old watchtowers, generally in one corner of the enclosure; and the cisterns hewn in the solid rock in which the grapes were pressed — all remain to the present day. It was the custom in our Lord's time for the owner in leasing a vineyard to tenants, to arrange for the rent to be paid, not in money but in kind — a certain portion of the produce being set apart as "a first charge" for the landlord. The system prevails in modern times in some parts of France, and more widely under the name of "ryot-rent" in India. (H. M. Luckock, D. D.) I. He did by His special providence protect and defend the Jewish Church, against all enemies and dangers both bodily and spiritual, which might annoy them and so hinder their fruitfulness. II. He afforded them all necessary helps and means to further them in grace, and to make them spiritually fruitful. 1. The Ministry of the Word and Sacraments, together with the whole true worship of God prescribed in the moral and ceremonial Law. 2. Godly discipline. 3. Afflictions and chastisements. 4. Mercies and deliverances. 5. Miracles. (G. Petter.) Where God plants a true church, He does not so leave it, but is further careful to furnish it with all things needful for a church; and not only for the being, but also for the well-being of it; that it may not only be a church, but a happy and prosperous church, growing and flourishing in grace, and bringing forth plentiful fruits of grace, such as God requires and are acceptable to Him by Jesus Christ. As a careful and wise householder, having planted a vineyard for his use, doth not so leave it, and do no more to it; but is at further care and cost to furnish it with such things as are necessary and commodious, to the end it may grow, flourish, and prosper, and that it may bring forth much fruit and profit to the owner of it. So here, the Lord having planted a church in any place or amongst any people, doth not so leave it, but is careful to use all further means for the good of His church; especially for the spiritual good and prosperity of it, that it may grow, and increase, and prosper spiritually, and bring forth much spiritual fruit to God who planted it. Thus He did to the church of the Jews: He did not only plant His vineyard amongst them, by adopting and calling them to be His people, but withal He hedged about that vineyard, and set up a winepress, and built a watchtower in it, i.e., He furnished the Jews with all things needful to make them happy and prosperous, truly growing, thriving, and prospering in grace, and bringing forth plentiful fruits thereof, to the glory of God, the good of others, and the furtherance of their own salvation. To this end, He compassed them about with His special providence, as with a strong and sure hedge, to defend and keep them safe from all enemies and dangers bodily and spiritual which might annoy them; He gave and continued to them all spiritual helps and means of grace, and a government of His own appointing; He corrected them with afflictions, bestowed on them great mercies and deliverances, and wrought miracles for their benefit, to further their spiritual good and prosperity. And this is but a sample of how He treats every true church that He plants. (G. Petter.) Whether in the parable the hedge and winefat and tower had each a special application in the system of God's providential care for His ancient people, we cannot say; but at least in one particular we may trace a peculiar fitness in the figure of "the hedge." What was it that protected the land of Israel year by year during the three Great Festivals, when by the Divine Law the country was denuded of its male population; when every man from north, south, east, and west, from the most unguarded districts, leaving their flocks and herds, their wives and little ones, totally unprotected from their bitterest enemies, went up to Jerusalem, the centre of religious worship? What was it that held in check the Moabite and Ammonite, and the robber tribes of Arabia? It was the fence of Divine protection, which, like a wall of fire, God in His providence had built up, so that no one dared to pass it. (H. M. Luckock, D. D.) The coming of the Son of God in human form, as Emmanuel, is love's great plea for reconciliation. Who can resist so powerful an argument? I. THE AMAZING MISSION. 1. He comes after many rejections of Divine love. None have been left without admonitions and expostulations from God. From childhood upwards He has called us by most earnest entreaties of faithful men and affectionate women; and, in spite of our obstinate resistance, He still sends to us His Son to plead with us and urge us to go to our Father. 2. He comes for no personal ends. It is for our own sake that He strives with us. Nothing but tender regard for our well-being makes Him warn us. 3. See who this Messenger is. (1) (2) (3) (4) (5) II. THE ASTOUNDING CRIME. There are many ways of killing the Son of God. 1. Denying His deity. 2. Denying His atonement. 3. Remaining indifferent to His claims. 4. Refusing to obey His gospel.Thus you may virtually put Him away, and so be guilty of His blood, and crucify Him afresh. III. THE APPROPRIATE PUNISHMENT. Our Lord leaves our own consciences to depict the overwhelming misery of those who carry their rebellion to its full length. He leaves our imagination to prescribe a doom sufficient for a crime so base, so daring, so cruel. (C. H. Spurgeon.)
II. THE OWNER'S LOVING PATIENCE. There never was an earthly employer who showed such persistent kindness towards such persistent rebellion. This is a faint picture of God's forbearance towards Israel. Mercies, deliverances, revelations, gather around their history. III. THE REJECTION. Rejection of the prophets leads up to the rejection of Christ. Privilege and place do not lessen the danger. IV. THE JUDGMENT. It was just, necessary, complete, remediless. V. THE FINAL EXALTATION OF THE SON. The kingdom is not to perish, only the rebellious. (C. M. Southgate.)
1. The insecurity of property and person is proverbial. The Scripture record might be incorporated into the ordinary guide books. 2. There has been in all ages a special confusion of iniquitous dealing in respect to real estate. Thievery and violence seem to be the rule in the east, peace and possession the exception. Something is to be charged to the government; the laws are indefinite, and bribery is rife; indeed, the government sets the example of systematized crime. In all history of the Holy Land, from Christ's time to ours, the rulers have been organized for official robbery and outrage. No titles are secure, even when one has paid for his vineyard or his building plot. 3. Then, too, the custom of committing all oversight and control of farms and orchards to underlings makes the matter a great deal worse. Absenteeism is a fruitful reason for crime (Mark 12:1). Those men left in charge of the vineyard, to whom messenger after messenger had been sent, and who now were peremptorily addressed by the owner with a final demand in the august person of his son, are represented as communing with each other, and saying, as they laid the wiles of their conspiracy, what might be construed into an utterance of their belief that, if this one inheritor were only dead, all heirship would be extinguished (Mark 12:7). 4. Still, so far as we can learn, there was no ground for hope of success in this plot. No enactment has come down to us which would sustain such an entailment or division or heirship as those infamous creatures assumed. Luke's language (Luke 20:14) agrees with Mark's; but Matthew (Matthew 21:38) says, "Let us seize on his inheritance." This suggests the true interpretation. The husbandmen had no countenance in the common law; they intended to say that they would make the vineyard theirs by violence, and hold it by any extremities of force. It was a singularly stupid plan; it could not have even a plausible look anywhere but in that wretched region. It assumed an absence of justice, an insecurity of possession, an immunity from the worst crime, positively oriental in its toleration of rapine and murder. 5. Add to this the fact that in those early days, when invention had not yet brought firearms into use, the measures taken for homicide were brutal and hard beyond description. Not even spears or daggers or knives are used there for assassination now any more than they used to be. The coarse, rude weapon for murder is a club or bludgeon of the roughest sort; the Bedawin will have a gun on their shoulders, but will knock their victim on the head with a knotted stick all the same. The description, left on record by the Psalmist, is true to this day: "He sitteth in the lurking places of the villages: in the secret places doth he murder the innocent: his eyes are privily set against the poor. He lieth in wait secretly as a lion in his den: he lieth in wait to catch the poor: he doth catch the poor, when he draweth him into his net. He croucheth, and humbleth himself, that the poor may fall by his strong ones. He hath said in his heart, God hath forgotten: He hideth His face; He will never see it." 6. Hence, this frightful picture was a tremendous invective as well as a vivid illustration when employed by our Lord. He used it for a similitude in one of His most direct and forcible arraignments of the Jewish nation for their blind, dull, coarse, criminal rejection of God's only-begotten Son, despatched then from high heaven to secure His Father's rights from those who had grasped after heirship by murder. II. We turn now to the second branch of the story. Our Lord suddenly drops His figure, and leaves the parable altogether, finishing His application with a quotation from one of the most familiar of the psalms (Psalm 118:22). 1. Thus He illustrates His position. He claims a Messianic psalm for Himself. Matthew (Matthew 21:43) tells us He said to those hearers of His in plain words that He was speaking this parable concerning them. And He chooses to show them that, for Himself, there was no fear of the future. The "son" of the story, who got murder instead of "reverence," is heard of no more. But the Son of God, though "rejected" now, should one day come to His place of honour. They understood Him very well, for in an alarmed sort of murmur they said, "God forbid!" (Luke 20:16). 2. Thus He predicts His eventual triumph. There is a tradition of the Jewish Rabbis which relates the history of a wonderful stone, prepared, as they say, for use in the building of Solomon's temple. Each block for that matchless edifice was shaped and fitted for its particular place, and came away from the distant quarry marked for the masons. But this one was so different from any other that no one knew what to do with it. Beautiful indeed it was; carved with figures of exquisite loveliness and grace; but it had no fellow; it fitted nowhere; and at last the impatient and perplexed workmen flung it aside as only a splendid piece of folly. Years passed, while the proud structure was going up without the sound of axe or hammer. During all the time this despised fragment of rock was lying in the valley of Jehoshaphat covered with dirt and moss. Then came the day of dedication; the vast throng arrived to see what the Israelites were wont to call "the noblest fabric under the sun." There it stood crowning the mountain's ridge, and shining with whiteness of silver and yellowness of gold. The wondering multitudes gazed admiringly upon its magnificent proportions, grand in their splendour of marble. But when one said that the east tower was unfinished, or at least looked so, the chief architect grew impatient again, and replied that Solomon was wise, but a builder must admit there was a gap in his plans. By and by the king drew near in person; with his retinue he rode directly to the incomplete spot, as if he there expected most to be pleased. "Why is this neglect?" he asked in tones of indignant surprise: "where is the piece I sent for the head of this corner?" Then suddenly the frightened workmen bethought themselves of that rejected stone which they had been spurning as worthless. They sought it again, cleared it from its defilement, swung it fairly up into its place, and found it was indeed the top stone fitted so as to give the last grace to the whole. 3. Thus Jesus also clinches His argument. He made His audience see that He was fulfilling every necessity of the Messiah's office, and answering to every prediction made of Him, even down to the receiving of the "rejection" at their hands as they were now giving it to Him. They were educated in the ancient oracles of God, and were wont to admit the bearing of every sentence and verse of prophecy. And when this strange, intrepid Galilean asked them, "Did ye never read in the Scripture?" they saw that He knew His vantage with the people, and would be strong enough to hold it against their violence or treachery. There was force in argument when one brought up a text inspired. 4. Thus, likewise, our Lord enlightened their consciences. There is something more than logical defeat in their manner after this conversation: there is spiritual dismay and consternation. "They know that He had spoken the parable against them." It was necessary to silence this terrible voice of denunciation. (C. S. Robinson, D. D.)
(H. Clay Trumbull.)
I. TO SHOW YOU WHAT KIND OF RECEPTION WE MAY REASONABLE BE EXPECTED TO GIVE TO THE SON OF GOD. 1. We should give Him a reception agreeable to the character which He sustains.(1) A Saviour in a desperate case, a relief for the remediless, a helper for the helpless.(2) A great high priest making atonement for sin.(3) A mediatorial king, invested with all the power in heaven and earth, and demanding universal homage.(4) The publisher and the brightest demonstration of the Father's love. And has He not discovered His own love by the many labours of His life, and by the agonies and tortures of His cross?(5) As able to save to the uttermost all that come unto God through Him, and as willing as able, as gracious as powerful.(6) A great prophet sent to publish His Father's will, to reveal the deep things of God, and to show the way in which guilty sinners may be reconciled to God. A way which all the philosophers and sages of antiquity, after all their perplexing searches, could never discover.(7) The august character of supreme Judge of the quick and dead. Do not imagine that none are concerned to give Him a proper reception but those with whom Be conversed in the days of His flesh. He is an ever-present Saviour, and He left His gospel on earth in His stead, when He went to heaven. It is with the motion of the mind and not of the body that sinners must come to Him; and in this sense we may come to Him as properly as those that conversed with Him. II. THE SEASONABLENESS OF THE EXPECTATION THAT WE SHOULD GIVE THE SON OF GOD A WELCOME RECEPTION. Here full evidence must strike the mind at first sight. Is there not infinite reason that infinite beauty and excellence should be esteemed and loved? that supreme authority should be obeyed, and the highest character revered? Is it not reasonable that the most amazing display of love and mercy should meet with the most affectionate returns of gratitude from the party obliged, etc.? In short, no man can deny the reasonableness of this expectation without denying himself to be a creature. III. To show HOW DIFFERENT A RECEPTION THE SON OF GOD GENERALLY MEETS WITH IN OUR WORLD, FROM WHAT MIGHT REASONABLE BE EXPECTED. 1. Let me put you all upon a serious search, what kind of reception you have given to Jesus Christ. It is high time for you to inquire into your behaviour. 2. Is it not evident that Jesus Christ has had but little share in your thoughts and affections? 3. Is Jesus Christ the favourite subject of your conversation? 4. Are not your hearts destitute of His love? If you deny the charge and profess that you love Him, where are the inseparable fruits and effects of His love? 5. Have you learned to entrust your souls in His hands, to be saved by Him entirely in His own way? Or, do you not depend, in part at least, upon your own imaginary goodness? etc.Conclusion: — 1. Do you not think that by thus neglecting the Lord Jesus, you contract the most aggravated guilt? 2. Must not your punishment be peculiarly aggravated, since it will be proportioned to your guilt? 3. How do you expect to escape this signal vengeance, if you still continue to neglect the Lord Jesus (Hebrews 2:8)? 4. If your guilt and danger be so great, and if in your present condition you are ready every moment to be engulfed in everlasting destruction, does it become you to be so easy and careless, so merry and gay? (President Davies.)
I. THE DIGNIFIED CHARACTER OF CHRIST. "God's well-beloved Son." This representation presents Jesus to us. 1. In His divine nature. 2. As the object of the Father's delight (Isaiah 13:1; John 17:24). II. THE MISSION OF CHRIST. "He sent Him also." God had sent His prophets and ministering servants to teach, to warn, and reveal His will to His people; but, last of all, He sent His Son. 1. From whence? From His own bosom (John 1:18). 2. To whom was He sent? To a world of sinners. 3. For what was He sent? To be the Saviour of the world; to restore men to the favour, image, and enjoyment of God. (1) (2) (3) (4) (5) III. THE REVERENCE GOD DEMANDS ON BEHALF OF HIS SON. Let us ascertain — 1. The manner in which this reverence should be evinced. (1) (2) (3) (4) 2. The grounds of this reverence. (1) (2) (3) (4) (5) 1. Address sinners. Rejection of Christ will involve you in endless wrath and ruin. 2. Saints. Aver your reverence for Christ. Not only cherish it, but exhibit it. Fearlessly profess Him before men, and ever live to the glory of His name. (J. Burns, D. D.)
1. The dignity and authority of His Father. 2. His inherent excellencies. 3. His actual achievements. II. THE RECEPTION WHICH HE MET WITH. III. THE DOOM OF THOSE WHO DISREGARD THE SON. The ancient Jews who persisted in their rebellion did not escape punishment. So all those who now reject the offers of mercy and disregard the Son of God, will not escape punishment. IV. CHRIST SHALL BE REVERENCED. (G. Phillips.)
I. THE BLINDNESS OF THE BUILDERS. The position which the Jewish leaders occupied was a very honourable one. They were appointed to build — to build up the Church. They have to deliberate and devise regarding all that greatly pertained to the ecclesiastical life of the nation. But there also lay their great responsibility. They might do a great service, putting Christ into the place intended for Him; or they might do a great disservice, setting Him aside, and putting Him in a false light before the nation. It unhappily turned out in the latter way. And their crime is represented as a refusing of Him whom God meant to be a chief cornerstone. And what made their conduct so criminal was that they acted against the light. II. THE BUILDERS AS OVERRULED BY THE GREAT ARCHITECT. It has always been matter for surprise how bad men get into power. Never was human liberty brought into such antagonism to the Divine sovereignty. It would have been a sad thing if their conduct had prevented the building up of a Church. That, we know, could never be. This may be put on the ground of the Divine purpose. Christ was the living stone, chosen of God, But deeper than the purpose itself is the ground of the purpose in the character of God, and the fitness of the stone for the place. He was a stone refused, disallowed. But God was independent of them, and got others more humble than they, but more in sympathy with the purpose. Ay, even they are taken up into the purpose as unconscious, involuntary instruments. For it was in the very refusing of Him in His death that He became chief cornerstone. They were thus doing what they did not intend to do. And He rose triumphant out of their hands when they thought they had effectually secured Him in the tomb. III. LET US DRAW SOME LESSONS FROM THE THEME. 1. Let us beware of self-deception, of blinding ourselves. These rulers thought they were doing God service in what they did to Christ. If they could so far deceive themselves who occupied so prominent a position in the Church, have we not reason to be on our guard? 2. Let us beware of leaving out Christ. 3. Let us admire the placing of Christ as chief cornerstone. 4. Let us remember the way and glory of becoming living stones in the spiritual temple. 5. Let us consider the loss of not being living stones in this building. Our Lord has a comment on these words, than which there is nothing more fearful: "Whosoever shall fall," etc. (R. Finlayson, B. A.)
1. The intrinsic excellence of a thing is not at all affected by its non-recognition. 2. The intrinsic excellence of true principles enables them to become, in spite of human contempt, true rulers of the world and of life. 3. In their opposition to the true and the good, men know not what they do. 4. We see now how God must make use of what seem the unlikeliest instruments for the realization of His gracious purposes. 5. The processes of spiritual regeneration and new life are carried on by means of rejected powers. II. THE REACTION OF THIS PRINCIPLE UPON THE MEN OF CHRIST'S TIME. "They knew that He had spoken the parable against them." They lost the Christ they rejected. "To him that hath shall be given," etc. III. THERE ARE SPECIAL LESSONS HERE FOR THE MEN OF THE PRESENT AGE. 1. The possession of great privileges and advantages is not to be regarded as excluding moral abuses and dangers. 2. Faithfulness to spiritual truth is the true life giving and conservative force in individual and national life. What is morally wrong can never be safe. 3. Personal relations to the Christ determine destiny. "Whosoever shall fall on this stone shall be broken; but on whomsoever it shall fall it will grind him to powder." (The Preacher's Monthly.)
(M. F. Sadler, M. A.)
I. A STONE: No firmness but in Him. II. A FUNDAMENTAL stone: No building but on Him. III. A CORNER stone: No piecing, or reconciliation, but in Him. (Anon.)
(A Missionary's Notes.)
(Clerical Anecdotes.)
( Gibbon.)
(G. Petter.)
(R. Glover.)
II. They would entangle Him. He seeks to deliver them out of their own snare. III. They praise Him in order to His destruction. He rebukes them, for their awakening and salvation. (J. P. Lange, D. D.)
1. She appears very calm, holding firm the shield of faith in her right hand. On the shield are three crosses — the cross of St. George of England, the cross of St. Andrew of Scotland, and the cross of St. Patrick of Ireland. The true Christian, however, only lays hold of the one true cross — that of Jesus Christ — and finds, resting upon that, a peace that passeth all understanding. 2. She is clad from head to foot with a robe. This reminds us that by faith in the Lord Christ the Christian has the robe of righteousness, which covers every defect. It is pure and white, and the wedding garment of the marriage supper of the Lamb. The saints in glory are represented as having washed their robes and made them white in the blood of the Lamb. 3. She holds her head erect, having on the helmet. The Apostle speaks of the helmet of hope. Nothing can more enable us to lift up our heads and look out brightly than the hope of heaven. 4. She is prepared for attack. She holds the very ancient weapon called the trident. The Christian is surrounded by danger, and always liable to the attacks of sin and Satan, and should ever be on the guard, and the old weapon of the Word of God is the best after all. Whilst resting on faith, wearing the robe of righteousness, and lifting up the head with hope, there must be the preparation for conflict: Jesus Christ bid all His followers "Watch." There are two other beautiful emblems of the Christian hero. One is a lighthouse. This is a tall column placed in a dangerous part of the ocean, in which there is a powerful light. That shines out into the darkness and so guides vessels safely into the harbour. Thus the Christian is to show the light of the knowledge of Jesus Christ, and help souls to avoid dangerous rocks and to find the way to heaven. On another part of the coin is a ship in full sail. That, too, is an emblem of the Christian. He leaves the port of this world; he takes Christ for his captain; he sails through perils and dangers, through sunshine and storm, but reaches at last the desired haven. Try and remember these truths when you look upon a penny. Thus I have endeavoured to give you some of the important lessons which Jesus taught, and to illustrate them by a penny, so that when you look at a penny you may remember some of these truths you ought ever to have in mind. There are many others which might be considered if time permitted, and which you may well discover for yourselves. I conclude by giving you a very beautiful old Rabbinical legend taken from the Talmud: — "From the mint two bright, new pennies came, The value and beauty of both the same; One slipt from the hand, and fell to the ground, Then rolled out of sight and could not be found. The other was passed by many a hand, Through many a change in many a land; For temple dues paid, now used in the mart, Now bestowed on the poor by a pitying heart. At length it so happened, as years went round, That the long-lost, unused coin was found. Filthy and black, its inscription destroyed Through rusting peacefully unemployed; Whilst the well-worked coin was bright and clear Through active service year after year; For the brightest are those who live for duty — Rust more than rubbing will tarnish beauty." (J. H. Cooke.)
I. WHAT IS DUE TO GOD? Or what are the things, the property of God, which our Saviour here requires us to render to Him? "The earth is the Lord's," etc. Of course we, and all that we possess, are God's property. More particularly — 1. Our souls with all their faculties. 2. Our bodies. 3. Our time. 4. All our knowledge and literary acquisitions. 5. Our temporal possessions. 6. Our influence.He, then, who withholds from God any of these things, or any part of them, does not comply with the precept in the text. II. WHAT THINGS ARE DUE FROM US TO MEN? 1. All men have a right to our love. 2. To all whom God has made our superiors we owe obedience, submission and respect. 3. To our inferiors we owe kindness, gentleness and condescension. 4. Those of us who are members of Christ's visible church, owe to each other the performance of all the duties which result from our connection. 5. There are some things which we owe our families and connexions. As husbands and wives.Improvement: 1. How great, how inconceivable is the debt which we have contracted both to God and to men! 2. Our need of an interest in the Saviour, and the impossibility of being saved without Him. We evidently cannot discharge our past debts. In Christ is there help. He becomes surety for all who believe in Him. And do not reason, conscience, and a regard to our own happiness, combine with Scripture in urging us to accept the offers of this Divine benefactor, and, constrained by His love, to live henceforth to Him, and not to ourselves? (Dr. Payson.)
(Dictionary of Illustrations.)
(Biblical Museum.)
(J. H. Newman.)
(R. Glover).
2. Christ shows us how to conduct controversy. 3. Jesus enlarges our thoughts of what life is. 4. We are not to measure the unseen by the seen. 5. We cannot ignore one truth without danger of losing our hold on others. 6. The future life differs from the present (1) (2) 7. A higher existence hereafter suggests the folly of expecting perfection here. 8. Our friends, who "sleep in Jesus" are not dead. (F. Wagstaff.)
1. After the three patriarchs were dead, and had been in the grave for centuries, God spoke of Himself as their God. If the words assume their then conscious existence as spirits, then it followed(1) that the negative portion of the system of the Sadducees was destroyed. There are spiritual existences. 2. Supposing they do not exist in a state of consciousness, still God considers Himself as sustaining relations to them; He is their God. This, again, disposes of materialistic Sadduceeism. For God cannot sustain that relationship to what has been annihilated — to what has ceased to be — to nothing. 3. The emphasis may be put on the term "God." "I am the God," etc. What is it to be God to a being who has a religious nature, is capable of worship and happiness through Divine relations? How had He shown them He was their God? He called, led, educated, tried them, and taught them to rest implicitly on His word. He promised them a wonderful possession. What seemed to be conveyed by the words was never actually enjoyed. Yet they lived in faith, and died in the exercise of this faith — that in bestowing this possession He would prove Himself to be their God. If the Sadducees were right, there was an end of them and of the Divine faithfulness. It was a commencement without a conclusion, a porch without a temple, a beginning of promise without the termination. II. Now, THIS SUBJECT WILL CAST LIGHT UPON TWO OTHERS. 1. The manner in which Christ threw light upon the future condition of man. He did not bring life and immortality to light as a new thing. There were indications of it in the ancient Church. He brought out in distinctness, and clearness, and fulness what was involved in mist and fog. Speaking with Divine authority,(1) He took the affirmative side — always took it: resisted the objectors, threw against them arguments from the power of God, and the Scriptures of God.(2) He raised men from the dead.(3) He threw light upon the resurrection — the life of men in glory — long after their bodies had passed away.(4) Then He illustrated and embodied in His own Person everything He taught. He died, was buried, was raised, was changed, was glorified.(5) But greatest of all, by His redemptive work He shows how all could be done according to, and in harmony with, the principles of the Divine government, and the perfection of God's nature. 2. Light is cast upon the state of the pious and holy dead. They live.Martyred saints committed their spirits to the Lord Jesus. 1. If men choose to live "without God" here, they will find hereafter that there is a sense in which the actual relation between Him and them has not been destroyed. 2. The dignity and glory of a religious life. They are to be glorious immortals who love God, cherish religious faith, cultivate acquaintance with the infinite, and walk in holy obedience. The character of faithful worshippers is to be perpetuated and become eternal. 3. It is of infinite importance that all possess this Divine faith, and live the real life based upon the truth of God and the Gospel of Christ. (Thomas Binney.)
(H. W. Beecher.)
(S. Cocks.)
(S. S. Teacher.)
(Christian Age.)
(Norman Macleod, D. D.)
(Christian World Pulpit.)
(Pres. Dwight.)
(Dean Church.)
(W. Birch.)
(W. Birch.)
(W. Birch.)
(Bishop Simpson.)
(Thomas Brooks.)
II. III. IV. (C. H. Spurgeon.)
(Hamilton.)
1. We must love God, and the reasons thereof. 2. We must love Him with all our powers in very deed; nothing short of this could satisfy God. 3. But do we thus love God?... "No!" and then said he, "Without any previously formed plan I was brought to add, 'We need a Saviour.' At that moment a new light broke upon my soul; I understood that I had not loved God, that I needed a Saviour, that Jesus was that Saviour: and I loved Him and clung to Him at once. On the morrow I preached the sermon, and the third head was the chief — viz., the need of Jesus, and the necessity of trusting to such a Saviour." (Christian Age.)
1. A deliberate preferring and esteeming of God above all things in the world, though never so excellent or dear to us. 2. A desire to be united and joined to God in most near communion with Him, both in this life and the next. 3. A high estimation of the special tokens and pledges of God's love to us — the Bible, Sacraments, etc. 4. A conscientious care to obey God's will, and to serve and honour Him in our calling. 5. Joy and delight in the duties of God's service and worship. 6. Zeal for God's glory, causing in us a holy grief and indignation when we see or hear that God is dishonoured by sin. 7. Love is bountiful, making us willing and ready to give and bestow much upon the person we love. 8. True love to the saints and children of God. (G. Petter.)
I. THE NATURE OF THIS LOVE. 1. An affection of the soul. 2. An all-inclusive affection, embracing not only every other affection proper to its object, but all that is proper to be done to its object. 3. The most personal of all affections. One may fear an event, hope for and rejoice in it; but one can love only a person. 4. The tenderest, most unselfish, most divine of all affections. Such is that axial principle, on which man's life, when obedient to God, revolves. It reminds us of that great discovery of the age, which has traced the various powers of nature — light, heat, electricity, etc. — back to one great original force, from which they all spring and into which they are convertible. Like the mythic Proteus, that force changes its form according to the exigency of the time, now appearing as heat, then as light, then as magnetism, then as motion — so this love, which is the fulfilment of the law, is at the basis of all acts of piety and of all forms of virtue (1 Corinthians 13). II. THE OBJECT OF THIS LOVE. 1. God is the first and supreme object. 2. True love of God begets love to man. The latter, resulting from the former, must needs occupy a subordinate position. The fountain is higher than the stream, and includes it. III. THE DEGREE IN WHICH THIS LOVE TO GOD SHOULD BE EXERCISED. It should not be a languid affection, but one in which all the powers of man's nature are engaged. The various parts of our complex being are summoned to contribute their utmost force to the formation of it. 1. With the heart: perfectly hearty and sincere. 2. With the soul: ardent — full of warmth and feeling. 3. With the mind: intelligent. God does not want fanatical devotion. 4. With the strength: energetic and intense.In a word, our love to God is to be of the most earnest, real, and vital sort; one into which we are to put the whole of our being, as a plant puts into its flower the united forces of root and leaf and stem. IV. THIS LOVE IS POSSIBLE ONLY THROUGH CHRIST. He reveals to us the almighty, incomprehensible Creator, who would otherwise be to us a mere abstraction. V. FALSE AND TRUE MANIFESTATIONS OF THIS LOVE. 1. Take care not to let it become a matter more of outward form than of inward reality. 2. The real proof of love is its willingness to make sacrifices for the sake of its object. (A. H. Currier.)
(Isaac Williams, M. A.)
1. Love brings all the powers of man's soul into interior harmony. 2. It begets obedience, both inward and outward. 3. It begets a strong desire after God. 4. It finds God in everything. 5. It is the mainspring of the soul, controlling hands, feet, eyes, lips, brain, life. (Anon.)
I. WHETHER WE ARE POSSESSED OF THIS SUPREME LOVE TO GOD? A sincere love manifests itself by approbation, preference, delight, familiarity. Do these terms express the state of our affections towards our heavenly Father? 1. Do we cordially approve all that the Scriptures reveal concerning His character and His dealings with men? 2. Approbation, however, is the very lowest token of this Divine affection. What we really love we distinguish by a decided preference: we have compared it with other things, and have come to the conclusion that it is more excellent than all of them. 3. Further, the love of God will lead us to delight in Him. 4. I will mention but one more sign of love unfeigned; which is seen when a person courts the society and familiar intimacy of the object of his affections. II. BY WHAT MEANS A SPIRIT OF LOVE TO GOD MAY BE ACQUIRED, IF WE HAVE IT NOT, OR INCREASED, IF WE HAVE. 1. The first step is to feel our utter deficiency in this duty. 2. Take up your Bible, and learn the character of Him whom you have so neglected. 3. These views of the love of God, however, will, in great measure, be ineffectual, till you have actually cast yourself at the foot of the cross, and believed in Jesus Christ for the justification of your own soul. 4. My next direction for cherishing this spirit of love to God is, that you should carefully guard against everything in your temper and conduct which might grieve the Spirit of God. 5. I would press upon you the necessity of frequent communion with your reconciled God in prayer and thanksgiving. (Joseph Jowett, M. A.)
1. The love of desire, which takes its origin from the wants of man, and the fitness and willingness of God to supply them. 2. The love of gratitude, arising from the sense of the Divine goodness to us. 3. A disinterested love, having as its foundation the excellence and perfection of God considered in themselves, and without any reference to the advantages we derive from them. II. THE MEASURE OF DIVINE LOVE. 1. That we must love God supremely above any other object. 2. With all the ardour and intensity of our soul. (H. Kollock, D. D.)
1. God claims from us a warm personal affection. 2. God must be loved for His moral excellence. Not only must our conscience approve our affection; it will be ever supplying us with new material for exalted worship of Him. The sense of righteousness will kindle gratitude into adoration. 3. God claims from us an intelligent affection. Our intelligence must have full scope, if our love of God is to be full. 4. God claims from us that we love with all our strength. The whole force of our character is to be in our affection for Him. Men devote their energies to worldly pursuits. II. THE UNITY OF SPIRITUAL LIFE IN THIS LOVE. The command of our text is introduced by a solemn proclamation, "Hear, O Israel, the Lord our God is one Lord." The object of Moses in declaring the unity of God was to guard the Jews against idolatry; my object in dwelling on it is to claim from you the consecration of all your powers. A simple illustration will make both these points clear. Polygamy is contrary to the true idea of marriage; he who has many wives cannot love one of them as a wife should be loved. Equally is the ideal of marriage violated if a man cannot or will not render to his wife the homage of his whole nature. His affection itself will be partial instead of full, and his heart will be distracted, if, whatever her amiability may be, her conduct offends his moral sensibilities; if he cannot trust her judgment and accept her counsel; if she is a hindrance to him and not a help in the practical business of life. Many a man's spiritual life is distracted and made inefficient, simply because his whole being is not engrossed in his religion; one-sidedness in devotion is sure to weaken, and tends ultimately to destroy it. Consider the infinite worthiness of God. He is the source and object of all our powers. There is not a faculty which has not come from Him; which is not purified and exalted by consecration to Him. And as all our powers make up one man — reason and emotion, conscience and will uniting in a complete human life — so, for spiritual harmony and religious satisfaction, there must be the full consecration and discipline of all our powers. Again and again is this truth set before us in the Bible. The blind and the lame were forbidden for sacrifice; the maimed and imperfect were banished from the congregation of the Lord. The whole man is redeemed by Christ — body, soul, and spirit, all are to be presented a living sacrifice. The gospel is intended, not to repress our powers, nor to set a man at strife with himself, but to develop and enlarge the whole sphere of life; and he wrongs the Author of the gospel, and mars his own spiritual perfection, who allows any faculty to lie by disused in God's service. Look at the same truth in another aspect; consider how our powers aid one another in gaining a true apprehension of God. The sensibilities of love give us insight into His character, and furnish us with motives for active service of Him. On the other hand, intelligent esteem of God expands affection for Him, and preserves it strong when mere emotion will have died away. Obedience is at once the organ of spiritual knowledge, and the minister of an increasing faith. "They that know Thy name," says the Psalmist, "will put their trust in Thee." III. THE GROUNDS AND IMPULSES OF THIS LOVE. In reality it has but one reason — God is worthy of it; and the impulse to render it comes directly from our perception of His worthiness and the know, ledge that He desires it from us. The claim for love, like all the Divine claims, is grounded in the character of God Himself; and it takes the form of commandment here because the Jews were "under the law." There are, however, two thoughts suggested by the two titles given by Moses to God, which will help us in further illustration of our subject.(1) Moses speaks of God as Jehovah, the self-existent, self-sufficing One. God is the source and author of all, wherever found, that awakens love in man. When once the idea of God has taken full possession of the soul, there is not a perfection which we do not attribute in infinite measure to Him.(2) Moses calls Jehovah "the Lord our God," reminding His people that God had singled them out from all the nations of the earth, that they were "precious in His sight and honourable;" and that all they knew of His excellence and goodness had come to them through their perception of what He had done for them. "We love Him, because He first loved us;" this is the Christian reading of the thought of Hoses. (H. W. Beecher.)
II. Having thus at large explained the duty enjoined in the text, "Thou shalt love the Lord thy God," I proceed now in the second place to consider briefly THE CIRCUMSTANCES REQUISITE TO MAKE THE PERFORMANCE OF THIS DUTY ACCEPTABLE AND COMPLETE: "Thou shalt love Him with all thy heart, and with all thy soul, and with all thy mind." In St. Luke it is somewhat more distinctly: "With all thy heart, with all thy soul, with all thy strength, and with all thy mind." 1. It must be sincere: we must love or obey Him with all our heart. 'Tis not the external act only, but the inward affection of the mind principally that God regards, an affection of mind which influences all a man's actions in secret as well as in public, which determines the person's true character or denomination, and distinguishes him who really is a servant of God from him who only seems or appears to be so. 2. Our obedience must be universal: we must love God with all our soul, or with our whole soul. He does not love God in the Scripture sense who obeys Him in some instances only and not in all. The Psalmist places his confidence in this only, that he "had respect unto all God's commandments" (Psalm 119:6). Generally speaking, most men's temptation lies principally in some one particular instance, and this is the proper trial of the person's obedience, or of his love towards God. 3. Our obedience must be constant and persevering in time as well as universal in its extent; we must love God with all our strength, persevering in our duty without fainting. "He that endureth to the end," saith our Saviour, "the same shall be saved;" and "he that overcometh shall inherit all things;" and "we are made partakers of Christ, if we hold the beginning of our confidence steadfast unto the end." The Scripture notion of obedience is, walking "in holiness and righteousness before Him all the days of our life" (Luke 1:75). 4. Our obedience to God ought to be willing and cheerful: we must love Him with all our mind. "They that love Thy name will be joyful in Thee" (Psalm 5:12): and St. Paul, among the fruits of the Spirit, reckons up peace and joy in the Holy Ghost. But virtue becomes more perfect when 'tis made easy by love, and by habitual practice incorporated as it were into a man's very nature and temper. III. The last thing observable in the text is THE WEIGHT AND IMPORTANCE OF THE DUTY: it is the "first and great commandment." The reason is, because 'tis the foundation of all; and without regard to God ,there can be no religion. (Samuel Clarke, D. D.)
I. I SHALL INQUIRE INTO THE NATURE AND FOUNDATION OF OUR LOVE TO THE DEITY. The love of God may be defined a fixed, habitual, and grateful regard to the Deity, founded upon a sense of His goodness, and expressing itself in a sincere desire to do whatever is agreeable, and avoid whatever is offensive to Him. The process of the mind I take to be this. The mind considers that goodness is everywhere stamped upon the creation, and appears in the work of redemption in distinct and bright characters. It considers, in the next place, that goodness, a lovely form, is the proper object of love and esteem, and goodness to us the proper object of gratitude. But as goodness exists nowhere but in the imagination without some good Being who is the subject of it, it goes on to consider that love, esteem, and gratitude is a tribute due to that Being, in whom an infinite fulness of goodness ever dwells, and from whom incessant emanations of goodness are ever flowing. Nor does the mind rest here; it takes one step farther to reflect that a cold speculative esteem and a barren, unactive gratitude is really no sincere esteem or gratitude at all, which will ever vent itself in strong endeavours to imitate a delight to please and a desire to be made happy by the Being beloved. If it be objected that we cannot love a Being that is invisible, I answer that what we chiefly love in visible beings of our own kind is always something invisible. Whence arises that relish of beauty in our own species? Do we love it merely as it is a certain mixture of proportion and colours? No; for, though these are to be taken into the account as two material ingredients, yet something else is wanting to beget our love; something that animates the features and bespeaks a mind within. Otherwise we might fall in love with a mere picture or any lifeless mass of matter that was entertaining to the eye. We might be as soon smitten with a dead, uninformed, unmeaning countenance, where there was an exact symmetry and regularity of features, as with those faces which are enlivened by a certain cheerfulness, ennobled by a certain majesty, or endeared by a certain complacency diffused over their whole mien. Is not this therefore the chief foundation of our taste for beauty, that it giveth us, as we think, some outward notices of noble, benevolent, and valuable qualities in the mind? Thus a sweetness of mien and aspect charms the more because we look upon it as an indication of a much sweeter temper within. In a word, though the Deity cannot be seen, numerous instances of His goodness are visible throughout the frame of nature. And wherever they are seen, they naturally command our love. But we cannot love goodness abstractedly from some Being in which it is supposed to inhere. For that would be to love an abstract idea. Hitherto, indeed, it is only the love of esteem. The transition, however, from that to a love of enjoyment, or a desire of being made happy by Him, is quick and easy: for, the more lovely ideas we entertain of any being, the more desirous we shall be to do his pleasure and procure his favour. Having thus shown the foundation of our love to God, I proceed — II. TO STATE THE DEGREE AND POINT OUT THE MEASURES OF OUR LOVE TO HIM. The meaning of these words, "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," is, that we are to serve God with all those faculties which He has given us: not that the love of God is to be exclusive of all other loves, but of all other rival affections; that, whenever the love of God and that of the world come in competition, the former undoubtedly ought to take place of the latter. To love God, therefore, with all our heart is so far from excluding all inferior complacencies that it necessarily comprehends them. Our love must begin with the creature, and end in Him as the highest link in the chain. We must love, as well as argue, upwards from the effect to the cause; and because there are several things desirable even here under proper regulations, conclude that He, the Maker of them, ought to be the supreme, not the only, object of our desires. We cannot love God in Himself without loving Him in and for His works. We are not to parcel out our affections between piety and sin. Then is our affection like a large diamond, most valuable, when it remains entire and unbroken, without being cut out into a multitude of independent and disjointed parts. To love the Lord with all our strength is to put forth the active powers of the soul in loving and serving Him. It is to quicken the wheels and springs of actions that moved on heavily before. It is to do well without being weary of well-doing. The love of God is a settled, well-grounded, rational delight in Him, founded upon conviction and knowledge. It is seated in the understanding, and therefore not necessarily accompanied with any brisker agitations of spirits, though, indeed, the body may keep pace with the soul, and the spirits flow in a more sprightly torrent to the heart, when we are affected by any advantageous representation of God, or by a reflection on His blessings. This I thought necessary to observe, because some weak men of a sanguine complexion are apt to be elated upon the account of those short-lived raptures and transient gleams of joy which they feel within themselves; and others of a phlegmatic constitution to despond, because they cannot work themselves up to such a degree of fervour. Whereas nothing is more precarious and uncertain than that affection which depends upon the ferment of the blood. It naturally ceases as soon as the spirits flag and are exhausted. Men of this make sometimes draw near to God with great fervency, and at other times are quite estranged from Him, like those great bodies which make very near approaches to the sun, and then all at once fly off to an immeasurable distance from the source of light. You meet a person at some happy time, when his heart overflows with joy and complacency: he makes you warm advances of friendship, he gives you admittance to the inmost secrets of his soul, and prevents all solicitation by offering, unasked, those services which you, in this soft and gentle season of address, might have been encouraged to ask. Wait but till this flush of good humour and flow of spirits is over, and you will find all this over warmth of friendship settle into coldness and indifference; and himself as much differing from himself as any one person can from another; whereas a person of a serious frame and composure of mind, consistent with himself, and therefore constant to you, goes on, without any alternate heats and colds in friendship, in an uninterrupted tenour of serving and obliging his friend. Which of these two is more valuable in himself and acceptable to you? The answer is very obvious. Just so a vein of steady, regular, consistent piety is more acceptable to that Being with whom there is no variableness, neither shadow of change, than all passionate sallies and short intermitting fits of an unequal devotion. Truly to love God is not then to have a few warm notions about the Deity fluttering for a while in the breast, and afterwards leaving it void and empty of goodness. But it is to have the love of God dwelling in us. It is not a religious mood or humour, but a religious temper. It is not to be now and then pleased with our Maker in the gaiety of the heart, when, more properly speaking, we are pleased with ourselves. It is not to have a few occasional transient acts of complacency and delight in the Lord rising in our minds when we are in a vein of good humour, as the seed in the parable soon sprung up and soon withered away, because it had no root and deepness of earth, but it is to have a lasting, habitual, and determinate resolution to please the Deity rooted and grounded in our hearts, and influencing our actions throughout. III. I PROCEED TO EXAMINE HOW FAR THE FEAR OF THE DEITY IS CONSISTENT WITH THE LOVE OF HIM. "There is mercy with Thee, therefore shalt Thou be feared," is a passage in the Psalms very beautiful, as well as very apposite, to our present purpose. The thought is surprising, because it was obvious to think the sentence should have concluded thus: There is mercy with Thee, therefore shalt Thou be loved. And yet it is natural, too, since we shall be afraid to draw upon ourselves His displeasure, whom we sincerely love. The more we have an affection for Him, the more we shall dread a separation from Him. Love, though it casteth out all servile fear, yet does not exclude such a fear as a dutiful son shows to a very affectionate but a very wise and prudent father. And we may rejoice in God with reverence, as well as serve Him with gladness. Per love, if not allayed and tempered with fear and the apprehensions of Divine justice, would betray the soul into a sanguine confidence and an ill-grounded security. Fear, on the other hand, if not sweetened and animated by love, would sink the mind into a fatal despondency. Fear, therefore, is placed in the soul as a counterpoise to the more enlarged, kindly, and generous affections. It is in the human constitution what weights are to some machines, very necessary to adjust, regulate, and balance the motion of the fine, curious, and active springs. Happy the man who can command such a just and even poise of these two affections, that the one shall do nothing but deter him from offending, while the other inspirits him with a hearty desire of pleasing the Deity. (J. Seed, D. D.)
(J. Vaughan, M. A.)
(J. Vaughan, M. A.)
(J. Vaughan, M. A.)
(J. Vaughan, M. A.)
(J. Vaughan, M. A.)
(J. Vaughan, M. A.)
(J. Vaughan, M. A.)
"Be present at our table, Lord, Be here and everywhere adored:"and his little child, his little boy, said, "Papa, you always ask Jesus Christ to come and be present at our table, but He never comes. You ask Him every day, but He never does come." His father said, "Well, wait and see." While at dinner that very day, there was a little knock at the door, given by a very poor man indeed, and he said," I am starving; I am very poor and miserable. I think God loves me, and I love God, but I am very miserable; I am hungry, wretched, and cold." The gentleman said, "Come in; come and sit down, and have a bit of our dinner." The little boy said, "You may have all my helping." So he gave him all his helping; and a very nice dinner the poor man had. The father — after dinner — said, "Didn't Jesus come? You said He never came. There was that poor man, and Christ said, 'Inasmuch as ye have done it unto one of the least of these, My brethren, ye have done it unto Me!' Christ sends His representatives! What you have done to that poor man, it is the same as if you had done it unto God." Then I am sure if you love people very much, you will love to work for them, and you will not mind how hard, because you love them. If you love God, you will love to do something for God. Like Jacob felt about Rachel: "He served seven years for Rachel, and they seemed unto him but a few days, for the love he had to her." I will tell you one more thing. If you love a person very much, and he has gone away from you, you will love to think he is coming back again. (J. Vaughan, M. A.)
(J. Vaughan, M. A.)
II. THAT THE LOVE OF GOD, AS INCULCATED UPON US BY HIMSELF, IS TO BE REGARDED AS A RATIONAL EXERCISE OF OUR AFFECTIONS, IMPLYING THE HIGHEST POSSIBLE ESTEEM OF GOD. Man is not only the subject of passion, but also of reason. It is originated in us by the knowledge of God; it arises from the admission of the soul into an acquaintance with God. But this is not all: there are vast multitudes that have this knowledge of God; at the same time, they love not God. And hence we would distinctly and seriously impress it upon your minds that that knowledge of God which is to originate in us supreme affection for Him, implies the peculiar and personal application to us of the benefits of His grace — it supposes our reconciliation to God by the forgiveness of our sins, through faith in the redemption that has been wrought out by Jesus Christ. When this becomes the case, "the love of God is shed abroad in our hearts by the Holy Ghost given unto us;" then our love assumes the character of filial love, the love which a child feels to its parent. III. THAT THE LOVE OF GOD, INCULCATED UPON US BY THE PRECEPTS OF HIS HOLY GOSPEL, SUPPOSES SUPREME DELIGHT OR COMPLACENCY IN GOD. Now, the exercise of our affections forms a very prominent part of that capacity of happiness by which we are distinguished; for our own experience has taught us that the presence of that object on which our affections are placed is essential to our happiness; and that its absence at any time occasions an indescribable feeling of pain, which cannot be alleviated by the presence of other objects, however excellent in themselves — for this very reason, that they do not occupy the same place in our affections. Look, for instance, at the miser: let him only accumulate wealth and add house to house and land to land, and to the presence and claims of every other object he seems completely insensible: his attention is completely engrossed with the one object of his pursuit; and, dead to everything else, he cares not to what sufferings or privations he submits, if he can only succeed in gratifying his penurious avidity. Now, look at the same principle in reference to the love of God. Wherever it exists, it lifts the soul to God, as the source and fountain of its happiness — it brings the mind to exercise the utmost possible complacency in God — it leads the mind to seek its felicity from God — it brings it to Him as to its common and only centre. God is the centre to which the soul can always tend the sun in whose beam she can bask with unutterable pleasure and delight; she finds in Him not merely a stream but a sea — a fountain of blessedness, pure and perennial, of which no accident of time can ever deprive her. IV. THAT THE LOVE OF GOD, AS INCULCATED UPON US IN HIS WORD, IMPLIES THE ENTIRE AND PRACTICAL DEVOTEDNESS OF OURSELVES TO HIS SERVICE AND GLORY. Ordinarily, you know, nothing is more delightful than to promote, in any possible way, the interests of those whom we love: and whatever is the sacrifice which we make, however arduous the duty we perform, in order to accomplish this object, if successful, we feel ourselves more than adequately rewarded. (John James.)
1. It may be known by its sensibility. It is the love of a bride on the day of her first espousals (Jeremiah 2:2). A new convert wants to be demonstrative. At the ancient Roman games, so we are told, the emperors, on rare occasions, in order to gratify the citizens, used to cause sweet perfumes to be rained down through the vast awnings which covered the theatres; and when the air grew suddenly fragrant, the whole audiences would instinctively arise and fill the space with shouts of acclamation for the costly and delicate refreshment (Song of Solomon 6:12). 2. This love will be characterized by humility. Call to mind David's exclamation, for a notable illustration of such a spirit (2 Samuel 7:18, 19). A sense of unworthiness really renders a lovely person more welcome and attractive. 3. This love will be recognized by its gratitude. Christians love their Saviour because He first loved them. He began the acquaintance. A true penitent will remember how much she owes for her forgiveness, and will break an alabaster box, costly and fragrant, over the Redeemer's head (Mark 14:3). Once Dr. Doddridge secured for a sorrowful woman the pardon of her husband who had been condemned for crime; she fell at the minister's feet in tears of overcharged feeling, and exclaimed, "Oh, my dear sir, every drop of blood in my body thanks you for your kindness to me!" 4. So this love will be manifested in consecration. What belongs to God shall be defiled by nothing earthly (1 Corinthians 3:16, 17). Once among the Scottish highlands, the queen of Great Britain, storm stayed, took refuge in a cottage. Not till after she had gone did the simple-hearted housekeeper learn who it was she had been sheltering under her roof. Then she gently took the chair which her sovereign had occupied, and set it reverently aside, saying, "None shall ever sit in that seat less than the heir of a crown!" 5. Then this love will be distinguished by its solicitude. It would seem as if every true convert might hear Jesus saying to him, as He said to the impotent cripple at Bethesda on receiving his cure: "Behold, thou art made whole: sin no more, lest a worse thing come unto thee!" II. So we reach a second question: HOW MAY THIS LOVE BE INJURED? It may be wilfully "left," and so lost (Revelation 2:4). 1. It may lose the "heart" out of it. It was fabled that Mahomet's coffin was suspended in the air half way between heaven and earth; that is no place for a Christian surely while he is alive. Christ said, "Ye cannot serve God and mammon." Look at the account given of the military people who wanted to make David king (1 Chronicles 12:33-38). No man can love God with a heart for Him and another heart for somebody or something else (Psalm 12:2, margin). 2. This love may lose the "soul" out of it. See how fine seems the zeal of Naaman when he scoops up some loads of earth from the soil of Israel, that he may bear it over into Syria for an altar to Jehovah; and now see how he takes the whole worth out of it by the absurd proposition that, when his royal master walks in procession to the temple of Rimmon, he may be permitted to go as he always went, kneeling down to the idol with the rest of the heathen worshippers (2 Kings 5:17, 18). When the heart is gone, and so there is no interest in loving, and the soul is gone, and there is no purpose in loving, where is love? 3. Then this love may be injured by losing the "mind" out of it. All true affection is intelligent. Defections from the true doctrines of the Scriptures are inevitably followed by a low state of piety. 4. This love may lose all the "strength" out of it. When the worldly Lord Peterborough stayed for a time with Fenelon, he was so delighted with his amiable piety that he exclaimed at parting, "If I remain here any longer, I shall become a Christian in despite of myself." Love is a power; but it is possible that the force of it shall be mysteriously spirited away while the form of it might appear unchanged. One secret sin, or one indulged lust, will turn the whole man from its influence. We saw the story of a ship lost not a great while ago; it went on the rocks miles away from the harbour which the pilot said he was entering. The blame was passed as usual from hand to hand; but neither steers. man's skill, nor captain's fidelity, nor sailor's zeal, could be charged with the loss. Then it came to light at last that a passenger was trying to smuggle into port a basket of steel cutlery hid in his berth underneath the compass; that swerved the needle from the north star. A single bit of earthliness took all the strength out of the magnetism. That is to be the fate of those who try to smuggle little sins into heaven. III. Now comes our third question: HOW SHOULD THIS LOVE BE EXERCISED? This brings us straight to the eleventh commandment, which our Lord declares is new in some respects, but in its spirit is like the rest of the Decalogue (John 13:34). We are bidden to love our neighbour as ourselves. 1. Who is our neighbour! The answer to this is found in the parable of the Good Samaritan (Luke 10:29). 2. What are we to do for our neighbour? The answer to all such questions is found in the Golden Rule (Matthew 7:12). We are to comfort his body, aid his estate, enlighten his mind, advance his interests, and save his soul. There is a story that a priest stood upon the scaffold with Joan of Are till his very garments took fire with the flames which were consuming her, so zealous was he for her conversion. "None know how to prize the Saviour," wrote the good Lady Huntingdon, "but such as are zealous in pious works for others." (C. S. Robinson, D. D.)
II. Let us look a little into THE NATURE OF THIS COMPREHENSIVE DUTY. And without controversy it is the most excellent qualification of the human nature. This love supposes some acquaintance with God: not only a knowledge that there is such a Being, but a just notion of His nature and perfections. And further, this love of God is justifiable in the highest degrees possible; nay, it is more laudable in proportion to its ardency, and the influence it has on our thoughts and on the actions of life: whereas love to our fellow mortals may rise into unlawful extremes, and produce ill effects. Even natural affection, such, for instance, as that of parents to their children, may exceed due bounds and prove a snare to us, and be the occasion of many sins: but the love of God can never have too much room in the heart, nor too powerful an influence on our conduct; but ought to rule most extensively, and to govern and direct in all our purposes and practices. III. Let us now, in some particulars, consider THE EXCELLENCY OF THIS DUTY. 1. The object of it is the infinitely perfect God; the contemplation of whose glories gives the angels inexpressible and everlasting delight; nay, furnishes the eternal mind with perfect unchangeable happiness. 2. Love to God is a celestial attainment: it flames in the upper world; heaven is full of this love. God necessarily loves Himself; takes delight in His own glory; reflects upon His own perfections with eternal complacency: the Son loves the Father; the angels and the spirits of the just behold the face of God with entire satisfaction. 3. The love of God is the noblest endowment of the mind of man. It more exalts the soul, and gives it a greater lustre than any other virtue. Nay, this is the most excellent part of godliness, internal godliness. 4. The excellency of this gracious principle, love to God, will appear, if we consider it as productive of the most excellent fruits. Love is the fulfilling of the law. It prepares us for communion with God, for gracious communications from Him, for delight in Him, for a participation of the comforts of the Spirit, for the light of God's countenance, a sense of His love to us, and a lively hope of glory. 5. Without love we cannot be approved and accepted of God, either in religious worship, or in the common actions of life. What the apostle says of faith, "Without faith it is impossible to please God," we may likewise say of love. 6. Love to God entitles us to many special privileges and blessings. 7. Besides the promises of the life that now is, they have a claim to such as relate to another life. It is not in this life only they have hope, there is an eternity of glory provided for them; they shall have the pleasure of an everlasting view of the infinite beauties of the Deity, and forever feel the ravishment of that incomprehensible glory. 8. It likewise prepares the soul for heaven, adapts the mind to celestial entertainments. It meetens us for the presence of God, as it is an ardour like that which is raised by the heavenly vision, though so much below it in degree. IV. THE REASONS FOR THE LOVE OF GOD. 1. The infinite perfections of God call for our highest esteem and love. 2. Creating goodness teaches us to adore and love our Maker. 3. The consideration of God's preserving care directs us to love Him. 4. The liberality and bounty of God in making provision for mankind is what should by no means be overlooked, but considered and acknowledged to the praise of His goodness, and should incline our hearts to the great Benefactor. 5. The patience of God is engaging, and should attract the soul to Him, and dispose us cheerfully to return to obedience with grateful resentment of His unmerited and forfeited goodness. 6. The titles which God is pleased to take on Himself with regard to His people should be thought an inducement to love Him, at least by those who hope they have an interest in His special favour. 7. The promises of God are of an attractive engaging nature, and are mate to gain our hearts, and to render the paths of duty pleasant. 8. Redeeming grace directs our hearts into the love of God. 9. Another argument directing and pressing us to the love of God is the distinguishing goodness of God to us in giving us the gospel revelation. 10. With respect to those I have mentioned, and all other instances of the love of God, the disinterestedness of it exalts and magnifies it, and shows Him to be infinitely worthy of our esteem and love. We are bound to love the Lord our God for the hope He has given us as to another life; hope of a fulness of joys and pleasures for evermore, blessedness mere suitable to the highest powers of the soul than any that we enjoy here, and lasting as eternity itself. V. I must now lay before you, in some particulars, THE FRUITS OF THIS EXCELLENT PRINCIPLE IN THE SOUL OF MAN. 1. Love to God will produce obedience, voluntary, cheerful obedience. 2. Love to God will beget in us a sincere affection for the people of God, such as in the gracious condescending style of the Scripture are called His children. 3. Love to God will moderate your affections towards worldly enjoyments, which are apt to take up too much room in our hearts, and to engross unlawful degrees of our love. 4. It will qualify you for dutiful submission to God under temporal evils, and bodily afflictions, and prevent complaints against God. 5. Love to God will prepare you for communion with God, manifestations of Himself to you. 6. It fits the soul for delightful meditation upon God. 7. If you truly love God, you will delight in His worship, you will love the house of God. 8. Love to God will furnish you with a lively hope of glory. What remains further to be done on this subject is to add some inferences and exhortations.The inferences are the following: 1. If the love of God be a great and indispensable duty, then the whole of religion does not lie in love to our neighbour; much less does it in being just and honest in our dealings, giving to all their due, and doing no one any harm. 2. If the love of God be so great a duty, and there are so many clear unanswerable arguments to prove it to be so, what a horrid accursed wickedness is it to hate God! 3. What a vast advantage is it to enjoy the gospel revelation, where we have the light of the knowledge of the glory of God shining in the face of Jesus Christ! 4. If to love the Lord our God with all our heart be the first and great commandment, then we are greatly concerned to inquire, whether we have this Divine principle in the soul.I have a few particulars of exhortation to add, and with these I shall finish this subject. 1. Believe in God, His existence, His glorious perfections, His infinite, eternal, unchangeable rectitude, His providence, His care of His creatures, His mercy and love, His general goodness to all. 2. Use yourselves to meditation on those attributes of God which have a more direct tendency to attract esteem and love, the attributes which are as it were the spring from whence blessings flow to His creatures, such as His compassion, mercy, and goodness. 3. Believe the gospel. God's purposes of love to fallen man before the foundation of the world, the incarnation of the Son of God, the sufferings and death of the Mediator, remission of sin purchased by His blood. 4. Be conversant with the Scriptures, which were written to bring us to God as the fountain of good and the author of happiness, to raise and improve in the mind all gracious affections towards Him, and, among the rest, our love to Him, 5. Labour to get the heart more purified from natural corruption. 6. Take care to keep your affections towards other things within due bounds, that they may not lessen your esteem of God. (Thomas Whitty.)
II. THE LOVE HERE REQUIRED EXTENDS TO THE WHOLE INTELLIGENT CREATION. This position I shall illustrate by the following observations: — 1. That it extends to our families, friends, and countrymen, will not be questioned. 2. That it extends to our enemies, and by consequence to all mankind, is decisively taught by our Saviour in a variety of Scriptural passages. It is well known that the Pharisees held the doctrine, that, while we were bound to love our neighbour, that is, our friends, it was lawful to hate our enemies. On this subject I observe(1) That the command, to love our enemies, is enforced by the example of God.(2) If we are bound to love those only who are friends to us, we are under no obligation to love God any longer than while He is our friend.(3) According to this doctrine, good men are not bound in ordinary cases to love sinners.(4) According to this doctrine, sinners are not ordinarily bound to love each other. From these considerations it is unanswerably evident that all mankind are included under the word neighbour. 3. This term, of course, extends to all other intelligent beings, so far as they are capable of being objects of love; or in other words, so far as they are capable of being happy. 4. The love required in this precept extends in its operations to all the good offices which we are capable of rendering to others.(1) The love required in this precept will prevent us from voluntarily injuring others.(2) Among the positive acts of beneficence dictated by the love of the gospel, the contribution of our property forms an interesting part.(3) Love to our neighbour dictates also every other office of kindness which may promote his present welfare.(4) Love to our neighbour is especially directed to the good of his soul.Remarks: 1. From these observations it is evident, that the second great command of the moral law is, as it is expressed in the text, "like the first." It is not only prescribed by the same authority, and possessed of the same obligation, unalterable and eternal; but it enjoins exactly the exercise of the same disposition. 2. Piety and morality are here shown to be inseparable. 3. We here see that the religion of the Scriptures is the true and only source of all the duties of life. (T. Dwight, D. D.)
1. Who is my neighbour?(1) Some regulate their charities by local habitation: for a stranger, or one afar off they have no compassion.(2) Some have a law of relationship. "What! assist the heathen while I have poor relations?"(3) Others confine charity to their own nation.(4) Others to the same religious profession.(5) Many think themselves justified in excluding enemies. The Jews understood the word neighbour to signify "thy friend."(6) The last rule of exclusion is that which relates to character. Even if notoriously vile, there is no plea for neglect: benevolence, under these circumstances, may often gain their souls! Is the inquiry still urged, "Who is my neighbour?" Every human being, without exception. "As ye have opportunity, do good unto all men." If redeeming love made the exclusions we make, where should we be? In hell; or, if in the world, without God and without hope. "Be ye therefore perfect, as your Father in heaven is perfect." Christianity makes distinctions, but no exclusions. With these distinctions, every man is your neighbour, and you are bound to fulfil towards him the duties of love. 2. What is my duty to my neighbour? It includes:(1) The dispositions we are to cultivate and the conduct we are to observe towards him in all the intercourse and transactions of ordinary life. It, includes(2), as already remarked, the benevolence we are to exercise towards our neighbour in distress; because then he is more particularly the object of regard and affection. If the text were more obeyed there would be far less evil in the world.(3) The endeavours we ought to make for the salvation of the soul. 3. What is the measure of duty to your neighbour? "To love him as yourself." Self-love is thus lawful and excellent, and even necessary. It is not the disposition which leads unregenerate man to gratify vicious appetites and passions. This is rather self-hatred. Nor that which leads us to grasp at all advantages, regardless of the consequences to others. This is selfishness. But that principle which is inseparable from our being; by which we are led to promote our own happiness, by avoiding evil and acquiring the greatest possible amount of good. This is the measure for our neighbour. While avoiding everything that would injure him in body, family, property, reputation, seek to do him all the good you can, and do it in the way in which you would promote your own welfare.Now, how does a man love himself? 1. Tenderly and affectionately. Then so love your neighbour. While helping him, never show sourness of countenance or use asperity of language. 2. Sincerely and ardently. This will make him prompt and diligent, in everything he thinks, for his good. "Say not unto him, go and come again, and tomorrow I will give, when thou hast it by thee." Our opportunities for doing, as for getting, good are precarious. Now is the accepted time. 3. Patiently and perseveringly. So if we do not succeed by one means we try another, keeping on to life's end. Consider how varied the means which God employed with you. Having thus explained the text, let us, II. ENFORCE IT. In doing this, we make our appeal. 1. To authority. His, who is Lord of all. 2. To example. Example is of two kinds. First, those we are bound to imitate: these are strictly patterns for us. Secondly, those which, though we are not obliged to follow, yet, for their excellence, are worthy of imitation. 3. To the connection and dependence which subsist between us and our neighbour. We are parts of one and the same body, and each is expected to contribute to the general good. 4. How much present pleasure arises from the exercise of this duty. This is present pleasure; and have we not present advantages too? Is not charity a gain? 5. Advert to the future recompense of benevolence.(1) The love of our neighbour originates in, and is always connected with, the love of God.(2) That benevolence must not infringe upon justice. No man should give in alms what belongs to creditors.(3) The most proper objects are often those who are least willing to make known their distress. (John Summerfield, M. A.)
I. To show WHAT NEIGHBOUR, IN THE TEXT, MEANS. The word neighbour primarily and properly signifies one that is situated near unto us, or one that dwelleth nigh us. But by use and custom of language, the same word neighbour has been made to signify one that we are any way allied to, however distant in place, or however removed from the sphere of our conversation or acquaintance. From all which it is plain, that in construction of gospel law, every man whom we can any way serve, is our neighbour. And as God is a lover of mankind at large, so ought every good man to consider himself as a citizen of the world, and a friend to the whole race; in real effect to many, but in good inclination and disposition, and in kind wishes and prayers, to all. So much for the extent of the name, or notion of neighbour. II. Next, I am to explain, WHAT IT IS TO LOVE OUR NEIGHBOUR, OR ALL MEN, AS WE LOVE OUR OWN SELVES. There is the more need of frequent exercise this way, because indeed selfishness is originally sown in our very nature, and may perhaps be justly called our original depravity. It shows itself in the first dawn of our reason, and is never well cured, but by a deep sense of religion, or much self-reflection. From hence may appear our Lord's profound wisdom and deep penetration into the darkest recesses of man's heart; while to the precept of loving one's neighbour, He superadds this home consideration, Thou shalt love thy neighbour as thyself. Not so highly, or so dearly, as you love yourself (for that is not expected) but as highly and truly as you could reasonably desire of him, if his case and circumstances were yours and yours were his. Judge from yourself, and your own just expectations from others, how you ought to behave towards them, in like cases and circumstances. III. Having thus competently explained the precept of the text, it remains now only, that in the third and last place, I LAY DOWN SOME CONSIDERATIONS PROPER TO ENFORCE IT. 1. First, Let it be considered, that this second commandment, relating to the love of our neighbour, is so like the first, relating to the love of God, and so near akin to it, and so wrapp'd up in it, that they are both, in a manner, but one commandment. He that truly, sincerely, consistently loves God, must of course, love his neighbour also: or if he does not really love his neighbour, he cannot, with any consistency or truth, be said to love God. 2. It may further be considered (which indeed is but the consequence of the former) that by this very rule will the righteous Judge of all men proceed at the last day; as our Lord Himself has sufficiently intimated in the twenty-fifth of St. Matthew. (D. Waterland, D. D.)
(Bishop Simpson.)
(Forbes.)
1. That it is not self-conceit, an extravagant opinion of our own qualifications, and an unreasonable esteem and value for ourselves. 2. By self-love I do not mean self-indulgence, allowing ourselves in the gratification of sensual appetites without restraint or control, fulfilling the desires of the flesh and of the mind, and giving liberty to our own inclinations and passions however irregular and unbounded. 3. Neither does this duty consist in taking care only for the body, in employing all our thought and care, spending all our pains, and all our time in making provision for our subsistence in the world. 4. By loving ourselves, I do not mean what we may call selfishness, a confining our regard and concern wholly to ourselves, minding our own pleasures, or our own interest, not caring what becomes of others, what difficulties they go through, what miseries they suffer. For a further explication of this duty of love to ourselves, take the following particulars.(1) It must be regulated by love to God, and our relations and obligations to Him.(2) The measure of our love to ourselves must likewise be adjusted by the love and duty we owe to others; just as the love of others to themselves should be such as is consistent with their love and duty to us. II. OUR LOVE MUST EXTEND TO OUR WHOLE SELVES, BODY AND SOUL. III. TRUE LOVE TO OURSELVES MUST HAVE RESPECT TO ETERNITY AS WELL AS TIME. The arguments for rational religious self-love are such as the following. 1. The excellent nature of the soul requires a regard for ourselves, and a concern for our own welfare, and particularly for the true happiness of the soul. 2. To love ourselves, and to show a concern for our own welfare is a natural duty. 3. Your eternal salvation depends upon your serious concern for yourselves. 4. Consider the love of God to souls, manifested in his declarations of goodness and mercy. 5. How great is the loss of the soul! It is shameful folly and ignorance to think that any pleasure you can find in the way of sin will in any measure compensate it: What is a man profited. (Thomas Whitty.)
I. MAN IS MADE A CO-WORKER WITH GOD; not a machine, but a cooperating agent. II. MAN ENJOYS THE RESTRAINTS OF CONSCIENCE. The Bible appeals to and has the consent of conscience. III. GOD BASES HIS JUDGMENT UPON THIS RESPONSIVE FACULTY. "To him that knoweth to do good," etc. The judgment day will be short, because every man will be his own witness. (The Pulpit Analyst.)
1. By the object of it. True faith believes and applies not only the promises of the gospel touching forgiveness of sins and salvation in Christ, but also all other parts of God's Word, as the precepts and commandments of it forbidding sin and commanding holy duties, also the reproofs and threatenings denounced against sin and sinners. 2. By the means by which we attained to it, and by which it is daily nourished in us. 3. By the contrary sin of unbelief. Look whether thou feel and complain of thy unbelief, and doubtings of God's mercy and forgiveness of thy sins in Christ, and whether thou daily pray and strive against such doubtings. 4. By the fruits and effects of it, especially by our hatred of sin, and care to avoid it, and to live holily. (G. Petter.)
(C. H. Spurgeon.)
(T. De Witt Talmage, D. D.)
(T. De Witt Talmage, D. D.)
I. THE CHARACTERISTICS OF THOSE WHO ARE NOT FAR FROM THE KINGDOM. 1. They may possess considerable knowledge of Scripture. 2. They may make a candid confession of their belief. 3. They may have strong convictions of sin. 4. They may have a desire to amend their lives. 5. They may have partially reformed. They only need repentance and faith. II. THE REASONS WHY THEY DO NOT ENTER THE KINGDOM. 1. Difficulties in the way. 2. Advantages in a middle course. 3. Belief that they are Christians already. 4. Reluctance to observe the needful conditions. III. THE INDUCEMENTS TO ENTER. 1. The blessedness of those who do. 2. The misery of those who do not. (Seeds and Saplings.)
1. Truthfulness of spirit. 2. Spiritual perception. 3. Acquaintance with the law. 4. Teachableness. 5. A sense of need of Christ. 6. A horror of wrongdoing. 7. A high regard for holy things. 8. Diligent attention to the means of grace. II. WHAT ARE ITS DANGERS? There is danger — 1. Lest you slip back from this hopefulness. 2. Lest you rest content to stop where you are. 3. Lest you grow proud and self-righteous. 4. Lest instead of candid you become indifferent. 5. Lest you die ere the decisive step is taken. III. WHAT ARE ITS DUTIES? 1. Thank God for dealing so mercifully with you. 2. Admit with deep sincerity that you need supernatural help for entrance into the kingdom. 3. Tremble lest the decisive step be never taken. 4. Decide at once, through Divine grace. (C. H. Spurgeon.)
1. He possessed candour. 2. He possessed spiritual knowledge. 3. He knew the superiority of an inward religion over that which is external. 4. He saw the supremacy of God over the whole of our manhood. 5. Yet he did not despise outward religion so far as it was commanded of God. II. THE QUESTION WHICH IS HERE SUGGESTED. This man came so near to the kingdom; did he ever enter it? 1. There is no reason why he should not have done so. (1) (2) (3) (4) 2. But perhaps he never did enter the kingdom. If he did not enter, one of the reasons, no doubt, would be — that he was afraid of his fellow men. (C. H. Spurgeon.)
II. Another class of persons are fitted by the character of their minds, and the nature of their studies, TO TAKE AN INTEREST IN CHRISTIANITY AND THE CHURCH FROM AN INTELLECTUAL POINT OF VIEW. But let such remember that religion is something more than correctness of intellect; it is a life-giving principle, regulating the will, as well as directing the creed. III. A third class who, in disposition and habits are not far from the kingdom of God, may be described as THE AMIABLE. IV. One other class which I shall speak of, as embracing many "not far from the kingdom of God," is that of THE GENEROUS AND LIBERAL SPIRITED. (J. N. Norton, D. D.)
(J. N. Norton, D. D.)
1. In this state there are those who have correct views of doctrinal truth without a spirit of devotion. 2. They are not far from the kingdom, but do not belong to that kingdom, who are the subjects of frequent and powerful convictions, yet have never been converted to God. 3. They are not far from the kingdom, but do not belong to it, who cultivate amiable tempers and agreeable manners, and yet are strangers to the influence and grace of the Divine Spirit. II. ARE THERE NOT SOME REASONS TO BE ASSIGNED AS CAUSES WHY MAY OF YOU CONTINUE SO LONG GO HOVER ROUND THE BORDERS OF THE KINGDOM OF GOD, YET NEVER ENTER IT? Your conduct carries in it a multitude of strange inconsistencies. 1. Your hovering still round the outer borders of the kingdom of God must be ascribed to a want of firm decision of mind. 2. It must be ascribed to a want of warm and loyal attachment to the blessed Immanuel, the Prince of life. 3. It must be ascribed to a want of true faith and humility. III. While you continue without the boundary of the kingdom of God, at whatever point of nearness, is not your state A STATE OF AWFUL DANCER? You are more liable to self-deception than vile profligates; you are commanded; you are in danger of attaching too much consequence to the soundness of your creed and strictness of your morals. Do not expect to glide into the kingdom without effort or hindrance. 1. You must press into the kingdom by casting off every incumbrance, and by forsaking every prejudice and passion which has a tendency to entangle and obstruct your progress. 2. You must press into the kingdom through all possible resistance. (J. Thornton.)
I. That the scribe spoke practically and sensibly, and without prejudice — as Christ expresses it, "discreetly." Such a mind will always be approximating to the kingdom of truth. II. There were further indications, in the particular thoughts which were in the scribe's mind, that he was nearing the shores of truth. It is plain that he saw before his eyes the true, relative value of the types and ceremonies of the Jewish church. He recognized them as inferior to the great principles of truth and love. His mind had travelled so far as to see that the sum of all true religion is love to God and man. How is that love of God implanted in a man's breast? Will the beauties of nature do it? Will the kindnesses of Providence do it? Will the natural instincts of gratitude do it? I think not. There must be the sense of forgiveness. Within this he distinguished and magnified the unity of God. "For there is one God," etc. The unity of God the argument for a unity of service. III. And perhaps, still more than all, that enlightened Jew had been drawn near to the Person of Christ. Consequently he consulted Him as a Teacher. Do we not know that Christ is the kingdom of God, and that we are all in or out of that kingdom just according to what Christ is to us? To be indifferent to Him is to be very "far off;" to feel the need of Him is to be "near." IV. The most affecting of all possible conditions is a nearness which never enters. If I had to select the most awful passage in history, I should select the Israelites on the Canaanitish boundary — they saw, they heard, they tasted, they were on the eve to pass; — they disbelieved, they did not go in, they were sent back, and they never came near again; but their carcasses fell in the wilderness. It will be an unutterably solemn thing if Christ shall, at the last, say to any of us, "Thou wast not far from the kingdom of God." (J. Vaughan, M. A.)
1. There are hours of vision in which men are under the direct stimulus of the preached truth. 2. Sometimes the same result is produced because they have seen the truth embodied somewhere. A man goes to a funeral, and comes home and says, "That was a great man; I wish I were like him. I wish I were living on a higher plane." 3. There are times of awakening that are the result of great sorrows and affliction in some natures. When men see how uncertain is everything that pertains to life, they say, "I ought to have an anchor within the veil." 4. When men are in great distress in their social relations there is oftentimes a luminous hour. I do not say that if men neglect the first impulse to change their course they will never have another; the mercy of God calls a great many times; but very likely they will not have another that is so influential. If, however, in such hours of disclosure, hours of influence, hours in which everything urges him toward a nobler and a better life, a man would ratify his impulse to go forward, even though at first he stagger on the journey, he would not be far from the kingdom of God; but if he waits, you may be sure that these hours will pass away and be submerged. That is where the real force comes in. All the civilized world sent out men to take an observation of the transit of Venus; and when the conjunction came it was indispensably necessary to the success of the undertaking that the very first contact should be observed. An astronomer who had devoted six months to preparation, and has gone out to take this observation, eats a heavy dinner and takes copious draughts of liquid to wash it down, and lies down, saying, "Call me at the proper time," and goes to sleep; and by and by he is waked up and is told, "The planet approaches," and, half conscious, he turns over and says, "Yes, yes, yes, I will attend to it; but I must finish my nap first;" and before he is aware of it the thing is all over, and he has thrown away the pains he has taken to prepare himself. It was important that he should be on hand to take the observation on the second; and the whole failed, so far as he was concerned, for want of precise accuracy. A little girl sickened and died. She might have recovered; for the nature of the disease was such that if it had been watched, and if stimulants had been applied at the critical moment, they would have been like oil in a half or wholly exhausted lamp. But this was not known, and the child slept, and the caretaker thought the sleep was all right, and it slept itself out of life. The child might have been alive, walking and talking with us today, if it had not been for that. There are such critical moments as those, and they are occurring in human experience everywhere — in health, in sickness, in business, in pleasure, in love, in political affairs, in all the congeries of circumstances in which men live and move. (H. W. Beecher.)
II. WHAT IS MEANT BY BEING FAR FROM THIS KINGDOM? 1. In regard of the means(1) absolute: Such as are wholly and universally deprived of all the ordinances of religion, as are the heathen (Ephesians 2:13).(2) Comparative remoteness, which we may notice of such as live within the bounds of the church and compass of the Christian commonwealth, and yet have little of the gospel sounding in their ears; they live in some dark corner of the land.(3) Besides all this there is a remoteness voluntary and contracted in those which are, near the means, and yet never the nearer, who put the Word of God from them. 2. In regard of the terms: Namely, the state in which they are at present, compared with the state which they stand in opposition unto. They are far from the kingdom of God as being destitute of those personal qualifications in order to it. Their principles and life are remote. The notoriously wicked (Ephesians 5:5; Romans 21:8; Revelation 22:15). Hypocrites or secret enemies. All such as are formal but not pious. 3. In regard of the event. In regard of God's purpose and degree concerning them. This was the case of Paul. He was far from God's kingdom in regard of the terms and his personal qualification; yet, in regard of the event, was very near. Sometimes the most notorious offenders are nearer conversion than civil persons. Let us look more minutely at the text. III. IT IS A WORD OF COMMENDATION: an acknowledgment of that reality of goodness which was in the Scribe, and so encouraging him in it. If we see beginnings of good in any, to cherish them. We should not break the bruised reed, etc., nor nip the sproutings of grace. 1. This does honour God Himself in the bestowing of His graces. He that takes notice of the streams acknowledges the fountain whence they proceed. 2. We draw men on further and make them more willing to improve; it is the whetstone of virtue. 3. By this course we occasionally work upon others who are much moved by such examples. IV. IT IS ALSO A WORD OF DIMINUTION. Thou art not quite at home; you must go further; an excitement. We must not flatter so as to make beginners satisfied with less grace, but urge them forward. The speech of our Lord was effectual to him hereunto in sundry respects. 1. It showed him his defects and imperfections, for which he had need to go further. There is no greater hindrance to improvement than a conceit of perfection: when men think they are at their journey's end, they will not step any further; but when they are persuaded that they are not at home, they will set them upon going (Philippians 3:12, 13). 2. It showed him also his hopes and possibilities: that is another excitement to endeavour. There is hope of coming hither, for you are almost there. 3. It showed him also his engagements, from what he had done already, to proceed. You have already made some endeavour, do not decline and grow worse. We should imitate Christ in helping others forward in religion, as Aquila and Priscilla did Apollos. Consider these words as reflectively, as coming from Christ the speaker of them. We should discern and distinguish persons. He discerned the teaching of the Scribes and Pharisees in the foregoing part of the chapter; now He discerns the sincerity of the Scribe. V. THE OCCASION WHEREUPON HIS CENSURE WAS PASSED. "When Jesus saw that he answered discreetly." This includes those things. 1. Distinctly as to the matter of his answer. He was right in the notion and in the thing itself. He who knows anything of religion knows that it does not lie in outside duties, but in a gracious soul; yet he does not take away the forms. Those which are above ordinances are below heaven; and they which hate instruction shall never partake of salvation. 2. He answered intelligently as to the principle from whence he answered. He did not speak by rote, but he was able to give a rational account of his religion. We must believe more than we can understand, and yet we must also understand why we believe. 3. He was hearty and serious in it. He spoke as a man that had some savour of that which he spoke. A man may be an orthodox divine, and yet but a sorry Christian. 4. He answered discreetly; that is prudently, as to the manner of it. It was with humility, teachableness, and submission to Christ. (T. Horton, D. D.)
(T. Horton, D. D.)
(T. Horton, D. D.)
(J. S. Swan.)
I. SOME OF THOSE THINGS WHICH BRING A MAN NEAR THE KINGDOM OF GOD.(1) A life associated with some of its members and privileges. We have all known many whose lives proved that they were true disciples of Christ; we have observed the deepening earnestness of their character, and seen it growing up into a purpose and consistency unknown before. How have we been affected by this connection?(2) A spirit of reverence and candour towards Christ. Few things short of positive immorality so deaden the spiritual perception as does habitual flippancy. It is, therefore, a hopeful sign in a man, if he is not ashamed to own that he considers some things too sacred to be sported with.(3) Kindliness and amiability of nature. Christ never cast a chilling look on anything that is beautiful in human nature. He acknowledged it to be good as far as it went, and sought to gain it for the Divine and eternal. All kindly and generous impulses are wild flowers of nature, which, with the enclosure of Christ's garden and the hand of Divine culture, would put on a rare beauty.(4) A desire to conform to God's law as far as he knows it. If conscience be at work in any man, if it is keeping him from doing what he believes to be sin, and leading him to aim at the true and right, he is to be commended. And if there be any measure of humility and charity with it, that man is certainly nearer the kingdom than he who is going on in known sin, searing his conscience, hardening his heart, and building up obstacles against his return to God.(5) An interest in the spiritual side of things. We meet with so much indifference and materialism among the unconverted, that it is refreshing to light upon one who rises above such a chilling element, and who gives evidence that he believes there is a God, and a soul, and a spiritual law laid down for man's guidance — to see him not only listening, but putting intelligent questions, and avowing, with honest conviction, how far he goes, though it may not be so far as we desire. If we meet such a man in a kindly, candid spirit, we may win him to the kingdom of Him whose heart yearns over the most distant wanderers, but who cherishes a peculiar interest in those whose souls are feeling their way, however faintly, to the eternally true and good. II. WHAT IS NEEDED TO MAKE A MAN DECIDEDLY BELONG TO THE KINGDOM OF GOD? Our Lord's words imply that, with all that is favourable in this man, there is still something wanting. He perceived the claim of God's law, and admitted it to be spiritual; but, so far as we can see, he had no conviction of that hopeless violation of it which only a Divine deliverer like Christ could meet. Then, too, while admiring Christ's teaching, he gave no sign of his soul bowing before Him as a teacher sent from God, still less of his being ready to follow Him as his spiritual leader, to cast in his lot with Him, to walk in His steps and do His will. He lacked (1) (2) (John Ker, D. D.)
1. Religious knowledge. You may have an accurate creed, an extensive acquaintance with the Bible, a power to discuss with clearness and precision controverted points, without the will being influenced, the affections purified, the life and conversation regulated. 2. A life of blameless uprightness and integrity. Many things may tend to preserve you from the commission of great sins, besides real love for God, e.g., a prudent regard to your own well-being and well-doing in the world. 3. Strong convictions of sin, and even consequent amendment. You may, like Herod, do "many things," and yet neglect "the one thing needful." Outward reformation is not necessarily the result of an inward moral change. 4. Carefully maintained habits of public and private devotion. The form may be kept up long after the spirit has vanished. II. THE REASONS PEOPLE REMAIN IN THIS DANGEROUS STATE. 1. A want of real and heartfelt love to God. We must give God and the things of God not only a place, but the first place in our heart. The service He requires is that which springs from a real preference of Himself. 2. If God is not loved, something else must be receiving an undue share of the affections; for man must bestow them somewhere, whether in the attractions of his calling and profession, or in the cultivation of refined and intellectual tastes, or in an idolatrous fondness for the comforts of social and domestic life. The more naturally amiable a man is, the more beloved, the more honoured, the more respected for his social and moral worth, for the largeness of his charities, for the constancy of his friendships, for the kindness of his heart, and for the blameless purity of his life, the greater danger there is lest that man should be ensnared by mere human approbation, and close his eyes to the danger he is in of falling short of the kingdom of God. III. NOW, WHAT IS THE MORAL VALUE OF THE STATE HERE DESCRIBED? If a long journey were set before me, it would be some comfort to have one to say, "Thou art not far from thy journey's end." If all through life I had been proposing to myself the accomplishment of some great object, it would be some comfort to know I was not far from attaining the object of my ambition. This is on the supposition of continual progress, constant advancement towards that object. But the spiritual condition we have been considering is that of a person who is standing still — continuing year after year in the same state of dead, motionless, unadvancing formalism, ever seeking, but never striving to enter in at the strait gate, ever learning but never coming to the knowledge of the truth. What, then, is the moral value of being, and continuing, not far from the kingdom? There is a door. We must be on one side of it, or the ether. There is no paradise of mediocrity. How sad to be overtaken by the avenger, when close by the city of refuge — to have made shipwreck of our souls, when just within sight of the harbour! (D. Moore, M. A.)
1. Though the distance may not seem great, there is momentous importance in it. A great deal depends on being a Christian, and to be a Christian needs something more than a decent arrangement of the natural life. The end of man's soul can only be found in looking to God, and learning to stand right with Him. Otherwise, it is to let a plant cling to the earth that was made to climb, and that can bring forth its best flowers and fruits only when it ascends; as if a palace were tenanted in its dungeons and lower rooms, while the higher apartments, commanding infinitely the best view, were left desolate; or as if a city had its streets crowded with traffic, and filled with the labour and din of busy life, while the temples, which tell of man's dignity by pointing him to God, remained in untrodden silence, and became the homes only of the dead. Can a man, who has a soul, feel that it is well with him in such a state? And yet thus he stands while he refuses to admit God to His rightful place. 2. The harmful effect of this position upon others. When there is a nature which has so much of the beautiful and attractive outside the proper Christian sphere, it is apt to give shallow-minded persons the idea that the gospel is not so necessary as the Bible declares. 3. The only security for permanence in what is naturally attractive in man, consists in connecting it with God. The brightest and most beautiful things of the heart lie all unshielded if God's shadow be not over them. The conflicts of life, the assaults of passion, the irritations of care and ill-success, and the resentments against man's injustice, will corrode and canker the finest heart if it be not constantly drawing the corrective from a Divine source. Even without these trials, whatever has not God in it is smitten with the inevitable law of decay. (John Ker, D. D.)
(John Ker, D. D.)
I. The HEARERS OF CHRIST referred to in the text are designated "the common people." As the words in the original Greek mean, literally, "the great multitude," it has been suggested that the better rendering of the passage would be "the great multitude heard Him gladly." The revisers of the New Testament, however, have adhered to the rendering of the Authorized Version, and in the text of the Revised New Testament we have the long-familiar words, "the common people heard Him gladly," while the alternative rendering, "the great multitude," is relegated to the margin. A critic has remarked that in the words "the great multitude" there is no intended antithesis or opposition to the upper classes. This, to say the least, is questionable; but of this we are certain, that, whether any distinction of classes was intended or not, "the great multitude" necessarily includes the common people, By "the common people" is meant, in every country, the people without wealth, or power, or exalted rank, or intellectual culture, or refinement of manners. They are the vulgar, the uneducated, the lowly, the poor, the masses. The phrase "the common people" is suggestive of human inequality, and implies that the gradations of rank and class obtain amongst men. But why, and how, it may be asked, should there be these distinctions? Are not all men equal? To this I reply that in certain important senses all men are equal. All men are equal by natural descent, as the offspring of the same first parents. Then there is the base equality of natural depravity and guilt. Over the entire race is written the inspired description: "There is none righteous; no, not one." And, thank God, there is the blessed equality of a common redemption, an equal connection with the second Adam as with the first. Notwithstanding the universal equality of man in the essential aspects to which I have referred, there are other important respects, some of them natural, and some of them artificial, in which men are not equal. There are differences in physique, in stature, and strength, which are obvious to all. There are still greater differences to be found amongst the minds of men. And whilst the native and constitutional varieties of human intellect are numerous and great, these differences are further increased in number and variety by education and culture. The social inequalities which exist in society, and which are not removed, but are aggravated, by civilization, comprise, with other classes, the common people. However class distinctions may be disliked, they appear to be inevitable, at least to some extent, and in some variety. In recognizing the distinctions of ranks, classes, and conditions of men, we, as Christian preachers, recognize existing facts — facts which exist now, and which have always existed. The mission of the gospel, however, is to all men without distinction; and if the most numerous class, the great multitude, give it a favourable reception, it is a matter of thankfulness now, as it doubtless was when the Author of the gospel was a preacher of the gospel, causing the evangelist to make, in the midst of Christ's sayings, the abrupt record, "and the common people heard Him gladly." II. THE RECEPTION GIVEN TO THE MINISTRY OF JESUS BY THE MASSES IS WORTHY OF THOUGHT AND INVESTIGATION. The question, Why did the common people hear Him gladly? is a very natural question, and is worthy of the best answer that can be given to it. The reasons for their gladness are not assigned, and must be gathered mainly from inference and from the hints of Scripture. No doubt the principal causes were connected with the character of the Great Teacher Himself; with the nature of the truths which He taught; with the style and methods of His teaching; and with the receptability of the hearers. 1. Jesus was no ordinary teacher, but in the singularity of His greatness stood out in marked contrast to the scribes and rabbis of His day, and even rose vastly superior to the ancient prophets of Israel, although grand to sublimity were the characters of these holy men of old. There is an impressiveness amounting to awe in the quiet self-assertion of His Messianic professions and Divine claims. 2. The favourable reception given by the masses to the ministry of Jesus may be further accounted for by the nature of the doctrines and precepts which He taught, and especially by the methods, style, spirit, and sympathetic feeling of His teachings. Not less striking was the system of morals which He set up and enforced. The common people heard Him gladly because of the tone of certainty with which He taught. This teaching, as beautiful as it was true, is intelligible to the humblest intellect. No wonder that at Jerusalem, when He taught in the temple, "the common people heard Him gladly." III. THE TEXT IS SUGGESTIVE OF THE RELATIONS OF THE GOSPEL TO THE MASSES OF MEN NOW, AND TO THEIR ATTITUDE TOWARDS IT. The gospel is for the masses, because the gospel is for all. It comes with good news to every man, without distinction of rank or condition. The gospel, like the Sabbath, was made for man — for universal man. The impartial manner in which the Bible treats of the different classes of society is to me an additional proof of its Divine origin. Nor does it, on the other hand, denounce the less favoured classes, and call them "the swinish multitude," "the great unwashed," "the many-headed beast," "the canaille," "the dregs," "the scum." Such offensive language is never employed in that Holy Book, which teaches us to honour all men; which declares God to be the common Parent; "the Father of the spirits of all flesh"; which says, "The rich and the poor meet together; the Lord is the maker of them all." And then, in consequence of the saving grace of God, it places all upon the one platform of common privilege and blessing. It levels up by dignifying the lowly; it levels down by clothing the lofty with humility; and it says to both, "Let the brother of low degree rejoice, in that he is exalted; but the rich in that he is made low." The masses should listen to the gospel now with delight, just as the common people in the days of our Lord heard with gladness the Author of the gospel Himself. To hear at all is a point gained, and is matter of thankfulness. The most deplorable characteristic of the masses of the wage-earning classes is their habitual absence from the house of God. They do not hear the gospel gladly, because they do not hear it at all. How to get the masses to hear the gospel is one of the great religious problems of the day. In order to success, the Christian ministry must enlarge upon the right theme. That theme is gospel truth, of which the atonement is the principal article, around which ethers are grouped. Hearing the gospel gladly is the duty and privilege of all alike — the rich man with his gold ring and goodly apparel and the poor man in vile raiment. (T. M'Cullagh.)
I. Leaving the context, however, we shall first make some remarks on the expression "The common people" — an English phrase, which, without being an exact translation of the original, sufficiently, well conveys its meaning. The common people: This is a description of the multitude of the population — comprising the whole of the working orders. The phrase implies that there are other sorts of people who are not so common, but fewer and scarcer, and distinguishable by certain eminent qualifications from the crowd around them. Well, there are everywhere such common people, and people less common. What makes the difference? Society is built up of three classes of men — those who have remarkable mind, those who have money and rank, and those who labour with their hands. The latter class are by far the most numerous. They are nearly a hundred to one of the others. These are the common people. The others are distinguished from the crowd by some personal qualification. Illustration: — There always will be a real difference between educated and uneducated men. A man may grow rich, and push his way up into the middle or higher classes; but, if his education has been neglected and his taste uncultivated, neither he nor his family will be able to establish themselves as the equals of their neighbours in a similar position of wealth. It is not an artificial — it is a real difference that separates the two. A cultivated rose really is a different flower from a dog rose that grows in a hedge; and not all the airs of the hedge flower will give it a place of equal rank with its betters. There is, and there ought to be, a difference in rank between educated and uneducated persons; and, so far as the differences in English society represent differences, not merely of wealth, but of mind and culture, you will never be able to break them down, except by converting the common people into uncommon. How very common many of the common people are — common in the sense of low and degraded in thought, in feeling, in habit, in speech, in character! It is sad to think how the wretched lives of the labouring multitude might be varied, and rendered infinitely more comfortable and respectable, if they would. The single particular of more cleanliness would itself double the comfort of life. The most sunken type of human life may be raised into a fellowship with saints and angels. The ladder Jacob saw was a glorious scale on which the lowest grade of humanity may rise to heaven and to God. This "common people" may all be clothed in glory, honour, and immortality, and put on forever the splendours of eternity. When, therefore, we look upon our own multitudes of common people, alienated from the redeeming influence, despising the ministers of Christianity, and abhorring the churches, we ask, Why is it that we have so sadly failed? When Jesus preached, the common people heard Him gladly; and, believing in Him, they were changed into the same image, and became the sons of God. What was it in His preaching that made them hear Him so gladly — that won their hearts, and drew them to Him and to God? Let us first mention two or three things that cannot be alleged as Christ's means of influencing the multitude. 1. It was not a comical, a jocose mode of address. 2. Neither did He seek to propitiate the common people by flattering them with the promise of great temporal and social rewards for adhering to His cause. 1. Then, the common people heard Him gladly, because of the great and obvious sincerity and disinterestedness of His character. All the suspicions which attended the ministrations of the Pharisees were absent from Him. 2. They heard Him willingly because of the spiritual depth of His doctrine, and the suitableness of His teaching to the mind of the populace. He did not approach them with a long array of puzzling articles and creeds, which a man must believe, or pretend to believe, or "without doubt perish everlasting." But He showed both His wisdom and His patience by teaching even His own apostles only "as they were able to bear it." Love is still more powerful than argument; or, rather, it is the most powerful of arguments. 3. I think we should mention that one of the most characteristic traits of our Lord's teaching was its perfect manliness and freedom from affectation. 4. Once more: Jesus commanded the attention of the common people because He spoke to them with a compassion which reached their hearts and won their affections. (E. White.)
II. But, secondly, though your hearing gladly be a promising symptom, it is not an infallible one. The common people of Jerusalem heard gladly; and we need not repeat the awful disaster and ruin which, in the course of a fear years, overtook the families of that common people. III. But though to hear gladly be not an infallible symptom, yet to hear the whole truth gladly is a much more promising symptom than only to hear part of the truth gladly. We fear that it is this partial liking for the Word which forms the whole amount of their affection for it, with the great majority of professing Christians. They like one part; but they do not like another. Some like to hear of the privileges of the gospel; but they do not like to hear of the precepts of the gospel, and that the soul in whom Christ is formed the hope of glory, will purify itself even as Christ is pure. IV. But lastly, if it do not follow that because a man is a delighted hearer of the word, he is therefore an obedient doer of it, how is he to become one? What is there which can bring relief to this melancholy helplessness? We assert that the glow of a warm and affecting impression is one thing, and the sturdiness of an enduring principle is another. We again, then, recur to the question, how shall we give the property of endurance to that which in time past has been so perishable and so momentary? The strength of your own natural purposes, it would appear, cannot do it. The power of argument cannot do it. The tongue of the minister, though he spake with the eloquence of an angel, cannot do it. (Dr. Chalmers.)
(C. H. Spurgeon.)
(A. Peabody, LL. D.)
I. BECAUSE CHRIST GAVE A NEW AND BROADER MEANING TO RELIGION. He proclaimed God's love to all, Jew and Gentile. Christianity touches the great heart of humanity. Those who live at the bottom of society are, by nature, most open to conviction. They are governed largely by their feelings: but religion is a matter of feeling; it is love. II. THE AFFECTIONS OF LIFE HAVE THEIR LARGEST SCOPE AND EFFECT AMONG THE LOWEST. He said, "Come unto Me, all ye weary," etc. Look at the manner of our Lord's preaching. 1. He spoke as one having authority; He revealed truth. 2. Much of our Lord's preaching was outside of synagogues, and in conversation with the people. 3. His ministry was in the "demonstration of the Spirit and with power." (W. E. Griffith.)
(Eastern Manners and Customs.)
(Rowland Hill.)
(Christian Age.)
(Christian Age.)
(John Trapp.)
I. GOD HAS A TREASURY IN HIS CHURCH. God has conferred on man various kinds of material possessions and property for use and enjoyment. Among these, money has become the portable representative and circulating medium of all. Far above these possessions is the privilege of sacred worship. This would be an urgent necessity and a lofty privilege even if man were holy. How much more now that he is a sinner! As all material arrangements are costful, so also is worship. If man could not meet this cost, God would. As man can, Why should he not? Is he not honoured in being allowed to do it? Does not this test his character? II. MEN CONTRIBUTE TO GOD'S TREASURY IN VARIOUS MEASURES AND FROM VARIOUS MOTIVES. The Divine rule has ever been according to one's power. This principle is definitely stated in an instance for universal guidance (Leviticus 5:7, 11): "As God hath prospered." "According to that a man hath." In the temple scene before us, we behold the devotion of every coin, from the golden mineh, of three guineas value, to the mite of brass, three quarters of a farthing. Motives also differ, often as much as coins. Some give from necessity. Some give from a sense of honesty; if they did not give, debt and dishonour must ensue. Some give with pride and self-righteousness even before God. Some give from habit acquired from youth. Some give with holy love and joy, as a blessed privilege and rich delight: thus did the widow; so also have many done till now. III. THE SAVIOUR OBSERVES HOW MEN TREAT HIS TREASURY AND BY THIS HE TESTS THEIR LOVE TO HIMSELF. As worship is man's highest act, its gifts should be rich and substantial. Jesus beheld men at the treasury. He still directs His eye thither; not that He needs man's gifts; but deeds and gifts test man's love; also they elevate and refresh man's heart. Men test others' love by deeds and gifts. Jesus challenges us to test the love of God thus. IV. JESUS ESTIMATES GIFTS CHIEFLY BY WHAT IS RETAINED. This principle alone accounts for the higher worth of the widow's gift. 1. This estimate of gifts according to what is retained agrees with reason. Man's gauge of the moral value of a deed is the power of the doer. The child is not expected to put forth the strength of a man. Less force is looked for from the feeble than the strong man. A small gift from a narrow income is esteemed as much as a large gift from a vast income. 2. This treasury test accords with general life. This principle is acknowledged in all departments of life. Men readily meet the cost of their chosen pursuits and pleasures, in the measure of their means. True patriots willingly pay national charges, according to their ability, Faithful husbands provide for their wives, in the measure of their power. Loving parents nourish their children, as their resources allow. Should not Christians thus provide for the service and glory of Christ? Notice God's rebuke of Israel's neglect of this principle (Isaiah 43:22-24; Jeremiah 7:18). 3. This treasury test accords with universal Scripture demands. God tested man's confidence and honesty by the forbidden fruit. We know the sad issues. Jesus tests our obedience, love, and devotion by a treasury. Besides the large dedication of their property to the national religious service, Israel were commanded to open a treasury to the Lord, to build a tabernacle (Exodus 35; Exodus 36); David to build a temple (1 Chronicles 29); Joash to meet the expenses of worship (2 Kings 12:1, 9). This woman would give her all to His worship. Who doubts her love? But did she act prudently? She acted according to the rule. She acted for the hour and the occasion. She would not make herself an exception to the rule. She gave her all to God. She left the future to Him. Does any one think she starved by this? Behold what a grandeur the smallest service acquires, when it is done for God! Observe what magnificent interest and enduring renown accrue from the devotion of a creature's all to God. Jesus did not disparage the other gifts; He simply indicated their true relative value, and attached to the widow's His highest commendation.Application: — 1. God has a treasury for human hearts, His own heart. He would have your heart centre in love, safety, and joy in His own heart. He wants you there, as a creature who can love, serve, and delight in Him. He claims and demands you for His. Christ has died to redeem and win you back to Him, Will you give yourself to Him now just as you are, that He may make you all that He can delight in, that you may find Him all that your soul can desire? 2. Christ gathers the funds of His kingdom in His Church. 3. All worshippers are required to give as a duty. 4. To give cheerfully is to elevate a duty into a privilege. 5. Jesus thus tests His friends and foes, the obedient and the disobedient. 6. Jesus waits at the treasury for your gift, to receive it at your hands, to bless it, and to teach you how to use it. If Christ is Lord of your mind, and heart, and life, let Him be also of your silver and gold. (John Ross.)
(R. Collyer.)
1. It presents Him as the omniscient Teacher of hearts. 2. By what a different standard Christ judges men's actions from that they themselves judge by. 3. His eyes are upon the treasury and those who contribute to it. II. SOME OF THE THINGS WHICH THIS INCIDENT REVEALS RESPECTING OURSELVES. 1. It shows that offerings to the Lord's treasury must bear some decent proportion to what He has bestowed upon us. 2. Our offerings to be acceptable must be felt to involve some sacrifice. 3. Liberality is a means of grace. III. 1. THERE ARE HERE LESSONS FOR THE WHOLE CHURCH. What value God sets on tittles. 2. Christ will strictly reckon with the Church for all the wealth bestowed upon her. (James Molt, M. A.)
(Dr. Donne.)
(Somerset Express.)
(Edward Dakin.)
1. Because she gave her heart with it: and God wants hearts, not coins, and coins only when they carry with them hearts. 2. Because hers was really a great gift in proportion to her means. Sixpence from one may be really more than a sovereign from another. The sixpence may come from one who has but few shillings a week; the sovereign from one who has thousands a year. This woman gave all. Hers was a great sacrifice.
(Handbook to Scripture Doctrines.)
(Francis Jacox.)
(Quarterly Journal.)
(Light and Life.)
1. That God employs man's instrumentality, for carrying on His work. Not of necessity, but to exhibit His grace and power. 2. That we should combine in our religion, piety, zeal, and humanity. We must corns to Christ ourselves, before trying to benefit others. We must make it a matter of conscience to influence others for good. While caring for men's souls, we must also have regard to the comfort of their bodies. 3. That the Saviour is ever watching His treasury, and those who come up to it, or pass it by. He notes all our opportunities for doing good, and whether we embrace or reject them. How this should impel us to look to our motives, spirit actions; and stimulate us to do our utmost. 4. That there is great propriety in contributing to collective funds for public objects. The relief of men's bodily miseries cannot be met without hospitals, dispensaries, etc.; so it is our duty to support them. Especially should we take care that everything connected with public worship is well sustained. It was a gift for the service of the temple that won this high commendation from the Saviour. (J. A. James.)
1. If, then, Christ thought much less of the rich men's gifts than they did themselves, it was because they gave (1) (2) (3) (4) 2. And if Christ thought much more of the widow's gift than any of these men would have done, or even His own disciples, it was because of (1) (2) (3) (4) (T. T. Lynch.)
I. THE CONTRAST. It is not the poor, or widows, that Christ contrasts with rich men, but a widow. She was, perhaps, in almost as great contrast to many of her own class as to these; for many of the poor forget God, and offer Him nothing, because they have but little; and many widows make widowhood worse by murmuring. But circumstances may be imagined in which it would not have been right for the widow to give away her last farthing. But why suppose she was in such circumstances? A heart that so loved God, as hers did, would understand Him too well to divert the last farthing from the service of her sick child, if she had one. Then, perhaps, God would have received only a mite. She threw herself utterly on God's Providence, and would not withhold from Him even the half of her last farthing. II. THE LESSON. Christ might have said, "See how these rich men can offer openly in the temple; how much better would it be to give private aid to this poor widow. That would be real love; this is but paraded zeal." He might have said this, but He did not. Instead of directing attention to what the poor want done for them, He pointed to what they (in spite of their poverty) do; instead of teaching His disciples liberality towards them, He here bids all men learn from their liberality. III. THE MASTER'S ATTITUDE. Christ sat over against the treasury, as if placing Himself there on purpose to observe. Our gifts are offered under the Divine eye. We know the difference between a bad half-crown and a good one; but we think a half-crown from a bad man and from a good one of the same value. Christ, doubtless, thinks otherwise. He tries the heart as well as the money; notices what our spiritual temper is, and what proportion our gifts bear to our possessions. IV. THE MOTIVE. Though money came plentifully to the treasury, and the splendid temple was sustained by splendid offerings, yet this vigour of the "voluntary principle" did not prevent Christ from being crucified, nor avail to keep the temple standing. It was not the purified will of believing hearts that brought the plentiful money. There may be strong motives for supporting "religion," when there is in the heart bitter enmity against the very religion sustained. (T. T. Lynch.)
II. III. IV. V. VI. (T. Sherlock, B. A.)
II. Little services and little gifts are needed by man and noted by God. If we can only give even two mites, God will not despise the offering. III. Had this woman listened to excuses, she would have lost her great honour and reward. IV. More justice should be done to the giving of the poor, for their generosity still surpasses that of any other class. God notes their gifts of money, whose necessary smallness permits them to be overlooked by men. O what a gospel for the poor is here! (R. Glover.)
II. THE LESSON TAUGHT. That the value of the offering depends chiefly on the state of the heart. 1. Some that were rich gave liberally. (1) (2) (3) (4) (5) 2. Of the poor widow it is said that she gave but two mites, which make a farthing. What were the motives which rendered her offering so precious in the Saviour's sight? (1) (2) III. BUT WHAT WOULD CHRIST HAVE SAID TO THOSE WHO GAVE NOTHING, IF THERE WERE ANY SUCH WHO PASSED IN REVIEW BEFORE HIM? (Evangelical Preacher.)
I. That God is pleased with offerings made to Him and His cause. II. That it is our duty to devote our property to God. We received it from Him; we are stewards, etc. III. That the highest evidence of love to the cause of religion is not the amount given, but the amount compared with our means. IV. That it may be proper to give all our property to God, and to depend on His providence for the supply of our wants. V. That God does not despise the humblest offering, if made in sincerity. He loves a cheerful giver. VI. That there are none who may not in this way show their love to the cause of religion. The time to begin to be benevolent is in early life. VII. That it is every man's duty to make inquiry, not how much he gives, but how much compared with what he has; how much self-denial he practises, and what is the motive with which it is done. VIII. Few practise self-denial for the purpose of charity. Most give of their abundance — what they can spare without feeling it, and many feel that this is the same as throwing it away. Among all the thousands who give, how few deny themselves of one comfort, even the least, that they may advance the kingdom of Christ. (A. Barnes, D. D.)
II. THE NATURE OF TRUE BENEVOLENCE. 1. It is unobtrusive. The widow did not want to be observed. "Take heed that ye do not your alms before men," etc. The gifts most acceptable to God do not always appear in the subscription list. 2. It is spontaneous. "The Lord loveth a cheerful giver." Love must rule us in giving, as in other matters. The word charity stands for love. 3. It is self-denying. God is best pleased when our gifts cost us something. He judges less by what is given than by what is left behind. 4. It involves trust in God. She cast in all that she had. Faith asks no questions. It concerns itself with present duty, and leaves the future with God. Have you of your abundance or of your penury cast into the treasury? If Christ gave Himself for you, is it unreasonable that He should ask you for your money? (Seeds and Saplings.)
1. There should always be a due proportion observed between an individual's contributions and his means. Appearances are often considered. Precedent and example have a painful influence. Strongly excited feeling is not unfrequently a cause of error and of sin in our benevolent contributions, nor must it be concealed that men are often lured, in the present day, by the fame and splendour of an institution, rather than by its intrinsic merits, to contribute to its funds. There should be a due proportion observed between an individual's contributions and his means; a man's means are to be determined by what he has — what he owes — what he can obtain by exertion — and what he can save by economy. 2. There should be a proportion observed between an individual's contributions and his station. 3. There should also be a proportion between our benevolent contributions and our opportunities of doing good. II. TO THE OBJECTS OF BENEVOLENT CONTRIBUTION. The souls of men are to be preferred before their bodies; we must do good to them who are of the household of faith. Remarks: 1. See that what you give in the cause of Christian benevolence is from love to Christ, and to the souls of men. 2. Give as much as possible in secret, and this will at once relieve you from the suspicion that you give to be seen of men. 3. Never pride yourself on what you give. 4. Consider what Christ gave for you, and be ashamed that you should give Him so little in return. (T. Roffies, LL. D.)
II. THE GIFT. Money was her gift; hard to get, hard to hold, hard to part with; the severest test of religious integrity. The commercial value is small, but the value to her is great. Wealth called it small, commerce called it small, religious custom reckoned it small; but in relation to the means and heart of the donor, and in the judgment of God, the gift was exceeding great. III. THE PLACE, OR SCENE OF THE GIFT. It was bestowed in the temple of God, deposited in one of the thirteen boxes in the women's court. It is meet and right that we give where we receive. IV. And what, fourthly, was THE OBJECT OF THIS GIFT? These two mites were given as a free-will offering to the support of the temple, its institutions and its services, and the offering them with this intent constituted this "certain poor widow" a contributor to all that he temple yielded — to all it offered to heaven, and to all it gave to the children of men. The incense and the light and the fire and the shewbread and the daily sacrifices were, in part, this woman's oblation. She helped to clothe the priests in their holy garments, to supply the altars with oblations, and to preserve the order, decency, and beauty of the house of God. Say not, she gave only two mites. This voluntary offering, although commercially so small, as really contributed to support the temple, as the immense revenue derived from tithes and other appointed contributions. Jehovah received these two mites, and the world was by this offering made a debtor. V. THE SPIRIT OF THE OFFERING. Was it gratitude for benefits received? She may have valued more highly the benefit of God's sanctuary, since she became a mourning widow, than while she was a rejoicing wife. She had there heard words of consolation which had healed her wounded heart (Psalm 68:5; Psalm 146:9). What impulse opened her hand? Was it the force of hallowed and pleasant association? Her fathers worshipped there. She could say, "Lord, I have loved the habitation of Thy house" (Psalm 26:8). The spirit of the offering was the spirit of true piety and of real godliness. VI. THE DIVINE RECOGNITION OF THE GIFT. Jesus Christ saw the gift, estimated, approved, and commended the giver. He did not speak to her, but of her, in an undertone to the disciples. "No person takes any account of what I do," some disciples are heard to complain. Thy fellow servants may fail to recognize, but the Master never fails. Jesus is in a position to see, and He is disposed to observe. Everything that is human is interesting to Him, and all that is right is attractive. Some people only see faults. Jesus approves all that He can approve. He gives the testimony of a good conscience. VII. LOOK AT THE FACT THAT JESUS CHRIST CALLS ATTENTION TO THIS GIFT. 1. That the greatness of a gift depends upon the possessions of the individual after the gift has been made. 2. That grief need not hinder giving. The child of sorrow doubly needs the returns which acts of piety and charity invariably bring. 3. And shall we not be taught by this incident to learn well-doing from each other? The Head Teacher bids His disciples learn from this certain poor woman. He makes her a kind of object lesson. 4. Let us learn to act as under our Great Master's eye. He sees us. He speaks of you, it may be to His angels and glorified saints. And what can He say of you? (S. Martin.)
(S. Martin.)
(S. Martin.)
1. We have all tried to notice this among children. One little child runs all the errands, makes all the sacrifices, but beyond that is a little nobody; plain, small; not brilliant. This is the two-mite child of the family; the small piece of home heroism, of a worth surpassing all the gifts and graces of the household besides; the little one Christ would see if He came and sat down in the house. 2. We notice this again in the Church. Some naturally attract applause by their gifts; others no more attention than this widow with her two mites. They say their poor word. It is their sorrow that they cannot do more; but the joy of heaven that they do so much. 3. This is true of the whole life we are living. There are many never seen or known who cast in more than the brilliant characters who cast in of their abundance. II. It was an illustration of this law of our life, THAT THE MOST GOD-LIKE DEED IS THAT WHICH BELONGS TO THE SACRIFICES WE MAKE, giving for sacred things and causes that which costs us most, and is most indispensable, and yet is given back to God. Nothing was worth a thought in this poor widow's gift, but the sacrifice it cost her to give. The whole worth of it lay in that piece of her very life which went with it, but that made the two mites outweigh the whole sum of silver and gold cast in by the wealthy, which cost nothing, beyond the effort to give what a very natural instinct would prompt them to keep. They gave of their fulness, she of her emptiness; they of the ever-springing fountain, she, the last drop in her cup. It was not the sum, but the sacrifice that made the deed sublime. III. We learn, in this simple and most obvious way, of that whole world of grace and truth that culminated on Calvary. (R. Collyer.)
II. THAT THE LORD NOTICES THE GIFTS WE CAST INTO HIS TREASURY. III. THAT THE LORD PASSES JUDGMENT ON THOSE WHO CAST THEIR GIFTS INTO HIS TREASURY. He declared she had given more than all the rest. 1. She had given more, because she had given with a larger heart, with more real love. 2. She had given more in proportion to her possessions. 3. She had given more in the force of her example. 4. She had given more in its beneficial influence on the character of the giver. 5. She had given more in the relation of the gift to its future reward.Learn: 1. The right use of money. 2. The value of the offerings of the poor. 3. That the Lord sits over against the treasury. (W. Waiters.)
(W. Waiters.)
I. THIS IS A STRIKING. ILLUSTRATION OF OUR LORD'S SYMPATHY FOR THE HEART OF HUMAN LIFE, INSTEAD OF FOR ITS EXTERIOR. He was sitting in the very culmination of the pride and beauty of the Jewish ceremonial. He was not attracted by sumptuous trains of these gorgeous gift bringers. He saw that which interpreted the innermost and the best nature, the gentle, generous, and piteous. When human strength disdains to notice, there is the very point at which Divine strength notices most. Where men see least to be admired, under uncouth forms of helplessness, there Christ looks with sympathy and compassion. This imparts to the Divine government an aspect of comfort and encouragement. If human life takes care of the successful, the Divine government takes care of the weak and obscure. The .great Eye is not looking out for the great deeds alone, but for those whose deeds are in secret. II. MANY OF THE SECRET FIDELITIES OF LIFE HAVE POWER TO OUTLAW, IN USEFULNESS, THE PRODUCTS OF AMBITIONS, DESIRES AND DEEDS. All the rich gifts of the temple are now forgotten. We do not know what Rabbi was syllabled with admiration among his fellows on that day. The only person who has come down to us was the least conspicuous. The gentle light of that example shines still. All the ages have not buried her. How little she thought she was enriching the world. Christ is still the same. We think those gifts most influential which have most of record; but it is not so. While many a proud philanthropist will scarcely be seen, many strange philanthropists will emerge from among the poor, and take their places as princes in God's glory. So God works Himself, in secret might. So gives He a pattern for us to work after. It is not the thunder which makes the most racket, that does the most work. The things in this world that are accomplishing great deeds are silent things, and hidden things. And we are told, in a kind of strange paradox, that the things which are not, are ordained to bring to nought the things that are. The most inconspicuous things often belong to God's most potential working. The root neither strives nor cries, and yet, all the engines of all the ships and shops on earth, that puff and creak with ponderous working, are not to be compared for actual power with the roots of one single acre of ground in the meadow. All the vast pumps of Harlem Lake, and all that serve our needs, adjoining, are not to be compared for force with that might which inheres in one single tree. It is a fact revealed only to those who study natural history, that leaves, that vegetation, that dews, and rains, and heat, that the natural attractions which prevail in the world, without any echo or outward report, have an enormous power in them, and that they are the means by which God works. He works in silence, and inconspicuously, and almost hiddenly. And so they work importantly who work by thought, by love, by zeal, by faith unrevealed; who work in places not seen by the public eye, in season and out of season, from the mere desire to do good, and not from the mere love of being found out in doing it. Look upon your scarfs, so brilliant. The colour shines afar off. Comely it is on the shoulder of beauty. How exquisite is the dye that comes from the cochineal insect. And yet how small is that insect — scarcely, I may say, so big as the point of a pin — which feeds so inconspicuously on the under side of the leaf of the cactus, nourishing his growth quite unconscious that as one of all the myriads of all these little shining points he will by and by help to produce these glowing colours which civilization and refinement will make so meet and comely in distant lands! So it is with good deeds. The great things in this world are the sum of infinitesimal little things. And those who are in sympathy with God and nature, are not to reject in men the ripening, the development of themselves or their true spiritual life, because the effect is but little. That effect will be joined to other things which are like itself obscure, and others and others will make their contributions; and little by little the sum of these specks of gold will make masses of gold; little by little these small insects will make great quantities of colouring matter; little by little small things will become large in magnitude. Do not be ashamed, then, to live in humility, if you fill it up with fidelity. Never measure the things that you do, or do not, by the report which they can make. III. THERE ARE TWO SPHERES IN WHICH MEN MUST WORK. The first is that which judges of causes by their apparent relations to the end sought. That is important; but it is not the only sphere. It is the visible, material sphere — the one which belongs to the region of physical cause and effect. We are obliged to work in that sphere according to its own laws. But in the moral sphere men must judge of acts by their relations to the motives and dispositions which inspire them; and they are great or little, not according to what they do, but according to the sources from which their actions spring. In engineering that only is great which does. It matters not what the intention is; he who in the day of battle is not victorious, is not saved by his intention. No matter hew wisely you mean, if your timber is not squared and fitted right, the result is not right. In the outward sphere effect measures the worth of the plan. In that sphere effect must always be measured by the cause; and the worth of the cause must be proved by the effect. And that is the lower sphere. In the moral sphere it is the other way. There, no matter what the effect is, you do not measure in that direction. Pray. Your prayer accomplishes nothing? The measure is not "What did it do?" Speak. Your words fall apparently uncaught and unprofitable? You do not measure in that direction. You measure the other way. What was it in your heart to do? What was your purpose? In the moral sphere we look at the bow — not at the target. From what motive did the soul project its purpose? What gave that sigh? What issued that speech? What created that silence? What produced that moral condition? In that sphere the heart measures, estimates, registers. This gives rise to thoughts which, perhaps, may have relation to ourselves. There are many who will work if you will show them that their working will insure immediate good results. They will work in the moral sphere if they can work according to the genius of the visible or the physical sphere. They will work if they can do what others do. They do not work because they love to work. They do not work because they feel that it is their duty to work, simply, without regard to consequences. They are willing to work under the stimulus of a vain ambition. They will work if they may be praised. They will work if they are to receive an equivalent for their working in some appreciable form. The equivalent, oftentimes, for exertion, is praise or popularity. Do, then, whatever there is to be done without questioning and without calculation. Make progress in things moral. If need be, utter stammering words. Would you console the troubled if you only had a ready tongue? Take the tongue that you have. Ring the bell that hangs in your steeple, if you can do no better. Do as well as you can. That is all that God requires of you. Would you pray with the needy and tempted if you had eminent gifts of prayer? Use the gifts that you have. Do not measure yourself according to the pattern of somebody else. Do not say to yourself, "If I had his skill," or, "If I had his experience." Take your own skill and your own experience, and make the most of them. Do you stand over against trouble and suffering, and marvel that men whom God hath blessed with such means do so little? Do you say to yourself, "If I had money, I know what I would do with it"? No, you do not. God does; and so He does not trust you with it. "If I had something different from what I have, I would work," says many a man. No; if you would work in other circumstances, you would work just where you are. A man that will not work just where he is, with just what he has, and for the love of God, and for the love of man, will not work anywhere, in such a way as to make his work valuable. It will be adulterated work. What if you have not money? If you have a heart to work, it is better than if you had great riches. And if you find that you are hesitant, reluctant, and are acting accordingly, be sure that you do not belong to the widow's school. Did she say to herself, as she handled her fractions of a penny, "What is the use of my throwing these in? They will scarcely be taken out. They are all that I have, with which to buy my day's food. There it will do very little good; here it will do a great deal of good"? (H. W. Beecher.)
I. Such consecration involves heart dedication to Christ and His service. II. Such consecration embraces the sacred devotion of time to the work God carries on through female agents. She saves her odd minutes as the jeweller saves the cuttings of gems and gold. III. Such a consecration implies the devotion of culture to the Divine glory and uplifting of humanity. IV. Such consecration embodies the ability to do varied work of a beneficent nature, whereby God is glorified, V. Such consecration involves the sanctification of the pence to the Divine glory. (S. F. Leech, . D. D.)
(J. Morison, D. D.)
(Anon.)
(C. P. Craig.)
(H. R. Haweis, M. A.)
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