Part 2

But the question was a wide one, and had they been willing, it might have perplexed them to know how to begin to answer it. Therefore as though dealing with them as children, and considerately attempting to lead them on step by step, He immediately limits the inquiry to _one_ particular—First tell me “whose son is He?” Ye searchers and expounders of prophecy, what have you ascertained, what do you know of the descent of the Messiah? whose son is He? They say unto Him—“The son of David.”

Now, if any of us, my brethren, were catechising Sunday School children, and they so answered such a question, we should commend the answer as true though imperfect, and we should patiently and encouragingly continue—“True; but has He not besides another Father? an elder and superior birth? Who else in Holy Scripture is called His Father?” It might be that then some would answer—“He is the son of Abraham,” or perhaps even “the seed of the woman.” We should bear with this, we should approve it; we should become more hopeful of leading them to the perfect answer, and we should therefore gently proceed—“It is so; but now you have traced back His earthly being to its source, tell me whether he had not another and previous existence, and if so from whom He derived it.”

In this way should we question children; in this way from what we know of his forbearance and condescension do we believe that JESUS would have dealt—that indeed He did deal—with Galilean fishermen or Samaritan women; but not in this way did He deal with the Pharisees. He made an objection to their answer—He seemed to reject it as wrong. He asked how can that be. “How then doth David in spirit (by inspiration) call Him LORD?” If David call Him LORD, how is He his son? and He put them to silence, and turned away from them. He was not _pleased_ that they were so far orthodox as to say the “son of David,” instead—as so many Jews would erroneously have done—of “the son of Ephraim.” He did not lead on, “What else? whose son besides? you have but in part traced His parentage. Consider, what are you taught more?” No! He seems to contradict them—to say, He is not David’s son; He is David’s LORD—and He leaves them in apparent perplexity.

Brethren, if you are in the habit of considering what you read, this passage of Scripture must at some time have occasioned you more or less difficulty. Why should Christ have apparently repudiated His true parentage? Why should He have darkened instead of enlightening these imperfect theologians? It was because they had knowledge, but perversely abused it; because they were partial in learning and teaching the Scriptures; because they contented themselves with low thoughts respecting Him. They were not uninformed heathen: they were not tyros in the school of divinity. They were _teachers_ of the Word of GOD—they possessed His whole Word (as far as then written), and they were familiarly acquainted with all the contents of that Word. Theirs was the ignorance of men enabled to be wise, and responsible for wisdom: it was the corrupt misconception of what was palpable and easy to conceive aright. Human pride, false tradition of their own invention, self-interest, wilful short-sightedness, or, at the best, culpable contentedness with low and imperfect doctrine, had caused them to utter, perhaps to conceive, only half a truth, when it was in their power to know the whole truth. It was then in accordance with that teaching of His in parables—dark sayings hard to understand—it was on the principle that “he that hath not, from him shall be taken away even that he seemeth to have,” that He who hardened Pharaoh’s hard heart, and chose not Esau for not choosing Him, now darkened the understanding of the Pharisees, and made them blind because they would not see.

And His treatment of them utters a loud warning, brethren, to us. The question, “What think ye of Christ?” is not addressed with its full force to open heretics—to Gnostics, in whose philosophy Christ is but one of many æons emanating from the hidden god of the Pleroma; to Arians, who make Him but an inferior and created god; to Docetæ, who teach that He never was more than the shadow, the ghost of a man; to Eutychians, who make Him a compound of GOD and man, partaking of both, yet being neither; to Unitarians, who regard Him but as a perfect and pre-eminently godlike man; to Universalists, who say that every one, righteous or unrighteous, submissive or rebellious, must be saved by Him at the last; to particular Redemptionists, who suppose that only a chosen few, themselves that is, shall be saved, and they without regard or care for their holiness or iniquity—it is not, I say, to them that this question is mainly addressed—it is to _us_; the orthodox, the enlightened, the receivers of the whole Word of GOD, the maintainers of the Three Creeds, the theoretical believers, that JESUS is the Christ, the son of David, the son of Abraham, the seed of the woman, the Son of GOD, the Saviour, the Prophet, the Priest, the Vine, the Shepherd, the LORD, the King, the Judge. It is to us that the question is addressed with all its force—with how much of its rebuke—“What think ye of Christ?”

Christians! what think ye of Christ? Ask and answer this question with all earnestness, as in the presence of Him who first put it, Who is true, and demands the truth, and the whole truth—and ask it, not of your minds, which it may be supposed are ready to assent to all that Holy Scripture sets forth respecting Him, but of your hearts, your heart of hearts, the seat of your affections, out of which are the issues of life—“What think ye of Christ?” And stay for a moment, pause at the threshold of the inquiry, and honestly consider whether you think of Him at all. Do you ever _feel_ that there was and is such a Being? Do you ever meditate on what He is, and what He has done, and is doing, and is yet to do for you? Do your affections twine themselves around what they can reach of Him, and yearn for a more perfect hold? Do your spiritual appetites crave food of Him? your spiritual understandings beg for light? In your sin, is He grasped as your Saviour? in your sorrow as your Sympathiser? in your troubles as your Helper? in your comforts as your Benefactor? in your hopes as your All? in your life, passive and active, as your LORD? Do you feel any of this about Christ, or do you only think of Him as of some historical person long since passed away, or as of some distant lord, who knows nothing, for the time, of his vineyard—some _future_ judge, whom you need not trouble yourselves about now, and yet whom you will not have to fear then? Is it only on Sundays, at church, by your bedside, that you think of Christ? Is it only as some ideal being, some vague, distant, indifferent, easy person of the past, the present, or the future, that you think of Him; or is He more real and perceptible to you than the men and women around you—more in your thoughts than any one else—more feared than your earthly masters and rulers—more implicitly obeyed than your most revered earthly superior—more looked to than your most substantial earthly benefactor—more loved than the dearest earthly object of your affections? Is Christ in you the worship of your heart, the motive of your life, the centre and summit of your hopes? If He stood visibly before you now, and asked, “Do you _think_ of Me;” and if your hearts, your thoughts, your lives, rather than your lips, had to answer, would you be able to say honestly, “Yea, LORD, Thou knowest that I do think of Thee?”

It is well, brethren, to put this preliminary question, and try to reply to it. It is well to consider whether you do think at all of Christ, before you are further asked _what_ you think of Him; because, if you are led to feel that you do _not_ think of Him, you will be ready to administer reproof to yourselves, and that, by GOD’S grace, calling you to a better mind may spare you the rebuke of Christ; because, too, if you do think of Him righteously, though imperfectly and partially, you will be enabled to look up with humble hope of indulgent consideration from Him who was the Instructor of the simple and the unwise; and because, _feeling_ your thought, you will be anxious to enlarge, and deepen, and direct it, and so will strive to provide yourselves with a right and full answer to the question, _What_ think ye of Christ? To do this fully, is not the work of a mere half hour. You must take out of GOD’S Word, each description, each title of Christ; you must ask for the Holy Spirit’s special aid in its examination; you must survey it and search it, and survey and search yourselves, and then with earnest desire to know Him, and to know yourselves, with long meditation and much pains, you must find out your _heart’s_, your _life’s_ answer to the question, What think I of this view, this title of Christ? Then, after profiting by this answer, enlarging what is right, correcting what is wrong, filling up what is wanting, you must go on to another and another description and title, _keeping in mind all the while those that have been already received_.

Thus, and thus only, will you come to _know_ Christ rightly, and so to _think_ rightly of Him, advancing step by step, growing day by day, till you reach His actual presence, and see Him as He is, and are audibly approved by Him as of the perfect stature and fulness of a man in Christ Jesus.

To help you in this most profitable, spiritual exercise, let me suggest to you how to pursue some few of its particulars.

What think you then of Christ as the son of Abraham, the seed of the woman, _i.e._, as the promised Saviour, in Whom whosoever would was to be blessed? Do you really appreciate the salvation which He has wrought out for you? Do you duly consider the misery of the “not saved?” and are you heartily thankful for the proffered knowledge of the saved? Do you remember that He is a Saviour _from_ sin, that there is no hope whatever of deriving any benefit from His sacrifice, so long as you willingly yield to the temptations of the devil, or indulge the lust of the eye, the lust of the flesh, or the pride of life? Do you therefore resolutely come out, and become separate from sin and sinners? Do you further consider how His salvation is to be laid hold on? Do you avail yourselves very largely and eagerly of the means of salvation, wrestling in prayer, searching the Scriptures, using diligently all ordinances of grace? Is each sin carried to Him to be effaced, and laid before Him, bedewed with the tears of repentance? In every weakness and doubt do you apply to Him (in holy communion, for instance), for strength and guidance? Is it your desire, your labour, to be joined to Him, to derive grace from Him, to grow in His image, because of your duty, because of your interest, because, above all, of your grateful love? The amount of your gratitude and devotion to Him; of your abhorrence and renunciation of sin; of your attendance on means of grace; of your growth in holiness; of your joy in salvation, will furnish you with a faithful answer to the question, “What think ye of Christ as a Saviour?”

Again, what think ye of Christ as the son of David, the promised LORD and King who should sit on the throne of the true Israel, and own and rule all GOD’S chosen people? Do you feel that He is indeed your LORD and Master; that He has purchased you wholly to Himself; that you are pledged and bound to His entire service; that every precept which He has delivered, must be implicitly obeyed; that there must be no doing of what He has forbidden, no omitting of what He has commanded, no self-seeking, no mammon-worship; that all your faculties and talents must be laid out, and all your work done for Him; that there must be no empty profession, “LORD, LORD,” while you do not the things that He bids—no wasting of His goods, no neglecting of His service? As your LORD, He claims you wholly, body, soul, and spirit, thoughts, words, and deeds. As your King, He has prescribed the service you are to render. By and by, sitting on His throne, He will bring you to account, and deal with you according to your merits. What think ye of Him as your Owner, your Ruler, your Judge?

Again, what think ye of Christ as the son of Mary, the perfect human being; partaking of all the properties and qualities, the infirmities and sufferings and sympathies, the desires, the wants, the hopes and fears of man, as far as they are separate from sin? Do you contemplate His life on earth, to ascertain what you can and ought to be, and to follow His example? Are you encouraged in every aim, every resolute resistance of evil, every patient submission to suffering, every fulfilment of duty, every pursuit of righteousness by the thought “_Man_ has done it, the Man Whom I am required to imitate.” Do you think of Him as still retaining His manhood with all its experience, and acquired wisdom, and perfected obedience? Do you rejoice in such a Sympathizer, such a Mediator, such a Helper, such a Judge? One who can feel for you in your trials, can describe faithfully to His Father, from His own experience, your condition and necessities, through His knowledge can supply exactly what you need, and make due allowance for your shortcomings and offences?

Once more, what think ye of Christ as the Son of GOD? very and eternal GOD, with all the Divine attributes, power, knowledge, justice, holiness, and exaction of obedience, abhorrence of evil, wrath against sin, love of righteousness? Do you feel that He is mighty to save? Do you live as under His all-searching eye? Are you convinced that He is impartially just, alike to approve and disapprove, to reward and punish, in His present and future dealings with all the partakers of His covenant? Do you realise the utter impossibility of being loved by Him, of being allowed to draw nigh to Him, of deriving any benefit from Him now or hereafter, if you are impure, worldly, unloving, indifferent? Are you impressed with the guilt of disobedience to Him, a twice revealed, a doubly jealous GOD, binding you to Himself by the mercies and responsibility of redemption, as well as creation, and by the threats and forebodings of a particular and most righteous judgment? Is it thus you think of Christ as GOD?

Dear brethren, make use, I beseech you, of these brief and plain suggestions, to ascertain your past thoughts of Christ, to rebuke them, if they have been low and partial, to lead you on to perfection. Beware of separating what GOD has joined together, of recognising in Him who is the Son of GOD, only the son of David. Never allow yourselves to joy over salvation without remembering judgment. Dwell not on the Deliverer apart from the Purchaser; appropriate not promises, if you do not observe commands; count not on human sympathy, if you do not deserve Divine compassion; expect not heavenly blessings, without using appointed means. You do not think of the Christ of the Bible, unless every phase of His character there represented, has its due place in your thoughts. And so your thoughts are unacceptable to Him, and unprofitable to you; they are neither worship, nor helps to salvation; they do not recognise Him at all, because they do not recognise Him altogether; they prompt to no service, because they prompt not to all. An imperfect Christ is no Christ. A Christian who regards Him as imperfect, is no Christian.

Oh, may He who has given Christ to be our All in all, enable us to recognise and incline us to serve, and love, and depend on Him, as indeed our All in all!

SERMON III. THE CHURCHMAN’S THOUGHTS ABOUT DISSENTERS.

ST. LUKE, XVII., 16.

“And he was a Samaritan.”

THE people known as Samaritans had their origin from certain Gentile tribes sent into the country of Samaria early in the Babylonish captivity. They were of course idolaters, and they continued to be mere idolaters, until, being troubled with lions, which had become very numerous in Samaria, and understanding that these were let loose among them by the god of the country (for various countries in their creed had various gods) to punish them for neglect of his worship, they applied to King Shalmanezer for one of the captive priests to teach them the Levitical law. Then they began to combine with their own superstition the acknowledgment and ceremonial service of Jehovah. “They feared the LORD,” we read, “and served their own gods.”

On the return of the Jews, these Samaritans, who, it would appear, had now relinquished much of their idolatry, sought permission to take part in the rebuilding of the temple; but being properly rejected, they in revenge hindered and harassed the builders, and at length, by false representations to the Syrian King, procured a decree which suspended the continuance of the devout work. This naturally made the Jews bitterly hostile to the Samaritans: and the building of a rival temple on Mount Gerizim—the rejection of all the inspired Books, excepting those of Moses—the encouragement given to Jewish criminals and outlaws to seek refuge among them, and many other provocations, had so sustained and deepened the feeling against them, that, in our LORD’S time, the Jews would have no dealings with the Samaritans; and in any want or danger, would much rather have suffered death, than receive succour at their hands.

Thus were the Samaritans despised and shunned; and that there was at least some measure of justice in their treatment, we may safely infer from our LORD’S rebuke of them—“Ye worship ye know not what;” and from His charge to the apostles, “Into any city of the Samaritans enter ye not.” Their creed was heretical, their worship schismatic. They belonged not to the covenanted people of GOD. And yet the _only one_ out of ten miraculously healed lepers, who discharged the religious obligation of rendering thanks and glorifying GOD, and who received spiritual benefit from Christ, was a _Samaritan_. The model neighbour to the man who had fallen among thieves, was a _Samaritan_. They were Samaritans who so early and so openly professed, “We have heard Him ourselves, and know that this is indeed the Christ, the Saviour of the world.” And when the Jews persecuted the disciples, and thrust them out of Jerusalem, Samaria readily and largely received the Word of GOD at their mouths. Thankful and acceptable adoration of GOD, exemplary brotherly love, enlightened faith, prompt renunciation of error, and acceptance of truth—these were graces which shone conspicuously in heretical and schismatic Samaritans, and won for them from the Saviour of Israel approbation, and love, and blessing.

Remarkable as these things are in themselves, they become much more so by contrast with the several cases of the Jews mentioned in their respective contexts. Thus nine _Jewish_ lepers were unthankful; a priest and a Levite passed by on the other side; the Prophet returning from Samaria, where He had been confessed, was not respected in His own country; Jerusalem had but lately rejected the Word which Samaria received. How was this? How came heterodoxy to be productive of acceptable fruit, while orthodoxy in the same circumstances was barren and unfruitful? The pursuit of this inquiry would doubtless be very interesting, but it would necessarily occupy much time, and lead us into the regions of speculation. I prefer, therefore, just now, to deal with the history of our text as a _fact_, and to endeavour to deduce from that fact three or four plain and profitable lessons. Nine professors of the true religion, members of the covenanted people of GOD, to whom pertained all the privileges, and gifts, and evidences, and responsibilities of a manifested Divine rule, were undutiful and unblessed in the very circumstances in which a stranger, an alien, belonging to a sect unsound in doctrine, and schismatic in practice, _volunteered_ to GOD most acceptable service, and received from Him the highest spiritual benediction.

Now, what does this teach us—us, the members of the Church of England? First, with respect to ourselves, it teaches us not to pride ourselves in, or to rest satisfied with, a mere profession of the true faith. There is indeed but one true faith—that, namely, which GOD has delivered to us in His Word, and maintained by the testimony of His Church. To accept this faith in its integrity, is to set one’s seal to the testimony that GOD is true; to reject deliberately one article of it, no matter how small, how apparently unimportant, is to make GOD a liar, inasmuch as it is to refuse as false what He has offered us as true. Common _duty_ then, and ordinary fear lest we should become blasphemers, render it imperative that we should most anxiously inquire what is the true faith, and then most implicitly receive its every article. We _may not choose_ (heresy means choice) what we will believe, and what reject. To alter, or accept less than what GOD has propounded, is to act in defiance of Him, and to cast a slur upon His infallible truth. Is it reason to suppose that we can do this with impunity? Besides, remember, what GOD reveals to us as articles of faith, are no mere abstract truths for the philosopher to muse upon, and no more. They are the impelling force, the germ and embodiment of principles and ways of life, on the observance of which our very salvation depends. “How can this man give us His flesh to eat?” Whosoever says, “I do not _choose_ to believe that He can in any way,” does not, as he imagines, merely deny a subtle dogma, he gives up a vital principle of godliness, without which of course he will not seek to eat Christ’s flesh; and so, if Christ be true, can have no spiritual life in Him.

For these two reasons, then—because they are revealed by GOD as verities, and because they are the foundations of godliness—it is essentially important to receive every article of the faith: and we, who find ourselves members of a communion in which the faith is thus received, which is apostolic in doctrine, and primitive in practice, have therefore much indeed to be thankful for, and may harmlessly, so as it be humbly, rejoice in the possession of such great privileges. But let us not be high-minded. “Let him that thinketh he standeth, take heed lest he fall.” The Jews were a highly privileged people; they received the whole inspired Word; their priests were all called of GOD, as was Aaron; they worshipped in the appointed place, and observed all the enjoined times and ceremonies; yet with many of them GOD was not well pleased. They were unreal, hollow, formal, hypocritical; their service was listless and unmeaning; and so, notwithstanding all their privileges and all their orthodoxy, a Samaritan, a dog of the Gentiles, a publican, a harlot was often nearer to the kingdom of heaven than they were, and met Christ, when they missed Him.

Is not this a warning to us? What though we possess the pure and entire faith, though we have an appointed ministry, and continue in the apostles’ fellowship, though the spirit of Christ be present in our ordinances, and all our forms and ceremonies be after an approved pattern, yet may we not any of us be unreal in our use of these things, hollow, formal, listless, and so go away unaccepted and unblessed, while the less privileged Romanist or Dissenter is receiving the sweet assurance, “Thy faith hath made thee whole?” Depend upon it this may be, and often is the case. GOD would have us _intellectually_ wise, but He would also have us _heartily_ good. A good heart and a right mind _united_, form the being who is most blessed; with whom the covenant is surest, and in whom GOD takes most delight; but better, far better, a good heart alone, than a right mind alone.