صور الصفحة
PDF
النشر الإلكتروني

be profitable for them, to be intimate; and therefore, there is little occasion to urge that on them so far as it is lawful. But we are here taught, that there is nothing particularly praiseworthy in such attentions, nay, that they are sinful, when carried to such an extent as to interfere with the duties of charity, and that we must not think of placing to the account of benevolence what we thus do from ostentation, or from the selfish desire of a return. There is, doubtless, too much of this, even in families where better things might be expected. Let us beware of all such inadequate motives, lest the Lord say of us, "Verily they have their reward;" that is, They have it already, in being seen and recompensed of men; and therefore, shall have no reward hereafter.

With regard to inviting the poor, the maimed, the lame, and the blind, some have occasionally followed this precept to the very letter; and there is, doubtless, something very excellent in such acts of kindness, when they are shown without imprudence, and without ostentation: yet, after all, it is probably the spirit, rather than the letter, of this injunction, which is to be considered as universally binding. This exact mode of charity may suit better in a simple than in a more refined age. Where the state of society (as with us) is very artificial, our plans for providing for the poor, as well as our other plans, must, more or less, partake of the same artificial character; and some ideas which first occur, may not always be the best suited to existing circumstances. Besides the way here mentioned, there are other ways of effectually helping the poor. There is, for example, that of sending food to their houses, or providing it for them in some other way. "Go your way," said Nehemiah, Ezra, and the priests, to the people, "eat the fat, and drink the sweet, and send portions unto them for whom nothing is prepared." Job could "If I have withheld the poor from their desire, or have caused the eyes of the widow to fail; or have eaten my morsel myself alone, and the fatherless hath not eaten thereof;"" if I have seen any perish for want of clothing, or any poor without covering; if his loins have not blessed me, and if he were not warmed with the fleece of my sheep :" "then let my arm fall from my shoulder-blade, and mine arm be broken from the bone." We read of Dorcas making coats and garments for the poor; this, too, is an excellent charity. And we are directed to lay by us in store, for the poor, as God has prospered us, against the first day of the

say,

"to deal

that

week. In short, the principle of charity here inculcated, should be uniformly acted on by us, in the most judicious way, as God gives us ability and opportunity. Such charity will not only be serviceable to the poor, but, if it flow (as we ought to be careful that it do flow) from faith in Christ, and a sense of duty, it will be acceptable to God. "Is not this the fast that I have chosen," saith the Lord, thy bread to the hungry, and that thou bring the are cast out to thy house? when thou seest the naked, that thou cover him; and that thou hide not thyself from thine own flesh?" And then, what the Lord thus now accepts, he will, at last, graciously reward, or "recompense, at the resurrection of the just." This is a reward altogether of grace, as respects his people, though it is of justice, as purchased by Christ for them, and of truth and faithfulness, as

poor

the

promised to them by God. "He that hath pity upon poor, lendeth unto the Lord; and that which he hath given will he pay him again."—"Cast thy bread upon the waters; for thou shalt find it after many days. Give a portion to seven, and also to eight; for thou knowest not what evil shall be upon the earth."

Here, then, my friends, is one very intelligible and important duty, with which it will be our happiness and wisdom to comply, according to our various circumstances, and which especially demands the attention of those whom the providence of God enables to show hospitality. What will it avail us to have acquired the reputation of being sumptuous entertainers, and to have made many acquaintances by mutual feasts, in which vanity and selfishness reign, and Christ and his poor members are forgotten? While we study to conduct ourselves with propriety in the stations in which we are placed, and to avoid the extremes of extravagance on the one hand, and of parsimony on the other, let us be ready to do good to all as we have opportunity, especially to those who are of the household of faith. Thus we may hope to meet, at the last day, with many whom our charity has fed and clothed, and whom our words have instructed, our example encouraged, and our prayers assisted, in the way to heaven. And thus shall we have formed friendships which shall outlive the companionships of time, and for ever flourish in the kingdom where rich and poor shall be distinguished only by the progress they have made in every heavenly grace.

Encouraged by the familiarity and kindness with which

[ocr errors]

Jesus spoke, one of the guests addressed him, as in the 15th verse: "And when one of them that sat at meat with him heard these things, he said unto him, Blessed is he that shall eat bread in the kingdom of God." It is not easy to determine what may have been the exact meaning the man affixed to these words, or with what degree of light he spoke them. They may admit of an application to the kingdom of God above; for, the happiness of heaven is set forth under the emblem of an entertainment, as when Christ speaks of "drinking wine" new with his disciples in his Father's kingdom, and making them "sit down to meat," and when it is said that "the Lamb shall feed them, and lead them to living fountains of waters," and that "Blessed are they who are called to the marriage supper of the Lamb." The man, however, most probably, referred to the kingdom of God on earth; that is, to the state of things when that kingdom should be fully established, and its advantages fully enjoyed. From the spiritual import of the parable to which his remark gave rise, as well as from the erroneous views entertained by the generality of his countrymen of the nature of Messiah's reign, it is probable that this man, though possessed of some sincere veneration and love for Christ, here spoke much in the dark, and under the influence of low and carnal ideas. He dreamed of temporal renown and splendour, and of great entertainments, when Christ should take the civil government into his hands, and advance his adherents. On several occasions, when this tendency to carnalize and degrade the blessings which he came to bestow appeared, Jesus carefully corrected it. Thus, he said to the woman of Samaria, who thought only of the water in Jacob's deep well, "If thou knewest the gift of God, and who it is that saith to thee, Give me to drink; thou wouldest have asked of him, and he would have given thee living water." And he corrected the carnal views of the multitude, saying, "I am the bread of life; he that cometh to me shall never hunger; and he that believeth on me shall never thirst." Let this be a lesson to us, fixing our attention on the true blessings of salvation, and teaching us, with the great body of orthodox believers in every age, to distinguish correctly between earth and heaven strictly so called-between God's kingdom of grace and God's kingdom of glory. We may here observe, too, that many, like this guest, who are ignorant of the true nature of religion, express and, no doubt, feel, some desire for its

blessedness. Hence, we should be careful to be rightly informed ourselves; and then, when we find others labouring under mistakes, we should endeavour to show them the way of God more perfectly.

The remaining nine verses of the passage under consideration contain the parable of the great supper, which our Lord addressed more immediately to the guest who had just uttered the exclamation, and which was admirably fitted to clear up his views, but which was intended, also, for all who were present, nay, which is recorded for the instruction of all inquirers, till the end of time. The terms in which the parable is given are so full and plain, that it would be a wasting of time to endeavour to elucidate their literal sense: we shall, therefore, set ourselves immediately to their spiritual application. Though this parable resembles, in some respects, that of the marriage feast in the 22d chapter of Matthew, it is a distinct and independent parable. It was, doubtless, very appropriate to the Jews; but it is also very instructive as to the nature of the gospel, and the way in which it is received, in every age. Viewing it, then, in this extensive sense, and as applicable to ourselves especially, let us consider,

1. What those gospel blessings are to which we are here invited under the comparison of a feast. We are invited, then, to partake of the blessing of knowledge, saving knowledge, the knowledge of God, the knowledge of the truth. If pastors are given according to God's own heart, it is that they may "feed" those to whom they minister, "with knowledge and understanding." This is a precious blessing; for, this is eternal life, to know the only true God, and Jesus Christ whom he hath sent. Surely, we should count all things but loss for the excellency of this knowledge. We are invited, again, to feast on the free and full pardon of all our sins, and acceptance with God. Surely, this is a great blessing. "Blessed is he whose transgression is forgiven, whose sin is covered; blessed is the man unto whom the Lord imputeth not iniquity."-" Son, be of good cheer; thy sins are forgiven thee." This is necessary to the right enjoyment of every providential bounty. "Go thy way, eat thy bread with joy, and drink thy wine with a merry heart; for, God now accepteth thy works." In connexion with this, we are invited to partake of peace of conscience, joy in the Holy Ghost, holiness, strength, hope, and fellowship, not only with each other, but with the Father, and his Son Jesus

Christ. And, as following on these blessings below, we are invited to the enjoyment of perfect and endless holiness and happiness in the kingdom of God above. These particulars we can here only mention; but do they not constitute an unspeakably rich feast for the soul? In reference to these blessings, the evangelical prophet says, " In this mountain shall the Lord of hosts make unto all people a feast of fat things, a feast of wines on the lees; of fat things full of of wines on the lees well refined."

marrow,

2. Let us observe what is implied in coming to this feast. It supposes, then, a desire and endeavour to obtain these blessings, and an actual acceptance of them just as they are offered. Now, they are all offered along with Christ himself, and received in the way of believing in him; for, “He that spared not his own Son, but delivered him up for us all, how shall he not, with him, also freely give us all things?" And, as this quotation reminds us, these blessing are offered, and must be received, freely. Admission to this feast is absolutely free. If we presume to come, as it were, with money in our hand-to come in the idea of our own worthiness, and of our own right to enter the Master of the feast will repel us, as insulting him by a direct disregard of his established rule, as well as by the vain supposition that the unspeakably precious blessings of the feast of salvation may be purchased with money, or with anything which poor and sinful creatures like us can furnish. It is thus that the invitation runs, and let us not hesitate to avail ourselves of it: "Ho, every one that thirsteth, come ye to the waters, and he that hath no money: come ye, buy, and eat; yea, come, buy wine and milk without money and without price. Wherefore do ye spend money for that which is not bread? and your labour for that which satisfieth not? Hearken diligently unto me, and eat ye that which is good, and let your soul delight itself in fatness. Incline your ear, and come unto me: hear, and your soul shall live; and I will make an everlasting covenant with you, even the sure mercies of David." All these blessings, too, we must accept conjunctly not partially, but all of them together: we must have Christ "of God made unto us wisdom, righteousness, sanctification, and redemption." To come to this feast, in short, is to receive the gospel by faith, accepting its blessings freely, and dedicating ourselves to the Lord according to its tenor, not only seeking to be safe and happy, but desiring and consenting to be holy in heart and life. Whoso

« السابقةمتابعة »