Mark iii. 1-13.

Luke vi. 6-11.

They would not, therefore, have condemned the guiltless, had they known the merciful character of God, whose main object in preserving life is that men may live to his service and glory. Our Lord, however, takes the opportunity of declaring his own majesty. Here is "one greater than the temple:" here is one, who if he thought fit, might relax the laws which relate to the sabbath. For the Son of man is Lord even of the sabbath-day.

Different transgressions belong to different ages and countries. A formal observance of the sabbath and of outward ceremonies was the prevailing error of the Jews. Christ, therefore, often points out the worthlessness of such forms without the substance of religion. In the present day, offence would be more probably taken on the opposite side. The accusation would be rather directed against one who required the Lord's day to be kept more holy than agreed with common custom. And a

"teacher sent from God," we may believe, instead of pointing to instances like those which Christ had occasion to cite, would remind his hearers of passages which promise the favour of God to all who have "kept his sabbaths, from polluting them, and made them a delight, holy of the Lord and honourable." Certainly there is no surer test of the spiritual state, than the degree of esteem in which the sabbath is held.

9. And when he was departed thence, he went into their

synagogue:

10. And, behold, there was a man which had his hand withered. And they asked him, saying, Is it lawful to heal on the sabbath-days? that they might accuse him.

3 Isaiah lviii. 13.

11. And he said unto them, What man shall there be among you that shall have one sheep, and if it fall into a pit on the sabbath-day, will he not lay hold on it and lift it out?

12. How much then is a man better than a sheep? Wherefore it is lawful to do well on the sabbath-days.

13. Then saith he to the man, Stretch forth thine hand. And he stretched it forth and it was restored whole, like as the other.

14. Then the Pharisees went out; and held a council against him, how they might destroy him.

15. But when Jesus knew it, he withdrew himself from thence; and great multitudes followed him, and he healed them all;

16. And charged them that they should not make him known:

17. That it might be fulfilled which was spoken by Esaias, the prophet, saying,*

18. Behold my servant whom I have chosen: my beloved, in whom my soul is well pleased. I will put my spirit upon him, and he shall show judgment to the Gentiles.

19. He shall not strive, nor cry; neither shall any man hear his voice in the streets.

20. A bruised reed shall he not break, and smoking flax shall he not quench, till he send forth judgment unto victory.5 21. And in his name shall the Gentiles trust.

This passage of the prophet foretold the quiet, peaceable, and meek character of the Messiah, and agrees with what our Lord affirmed of himself, "The kingdom of God cometh not with observation." It is here expressly declared, that the Son of God, in whom the Father was well pleased, shall win his way silently and secretly; not as an earthly king or conqueror, who strives, and whose

4 Is. xlii. 1-4.

5 Till his gospel gains a silent victory over all opposition.

proclamations are heard in the streets: but shall gain gradual possession of the hearts of those who come to him and hear his sayings.

This is illustrated by the proverb, a bruised reed shall he not break, and smoking flax shall he not quench. Nothing could require less violence than the breaking a bruised reed, or the quenching of smoking flax. Yet even so much would he not exert.

And as this proverb exemplifies the meekness, so does it also the mercy, of the Saviour. The tender conscience of one who is heavy laden with the burthen of sin, is like the bruised reed. The Pharisees would have broken that bruised reed: those who complained of Jesus, that he ate with publicans and sinners; those who "esteemed themselves righteous, and despised others," would have rejected the first advance of a returning prodigal. For this was one of their offences, "Ye shut up the kingdom of heaven against men: for ye neither go in yourselves, neither suffer ye them that are entering to go in." (ch. xxiii. 13.) But the character of Christ was, to "bind up the broken hearted, to set at liberty them that are bruised;" to say to the contrite, “Go in peace," and to the penitent, "Thy sins be forgiven thee."

So, likewise, when flax is smoking, a gentle breath may fan it into a flame; a drop of water will extinguish it. Such is the feeble spark of grace in the heart; soon may it be checked and made ready to expire by the language of severity and haughtiness: but, if encouraged, it may increase to genial warmth, and vivid light; may come to be "seen before men," brightly burning in the service

of God. Despair would be the drop of water, and quench the smoking flax: hope would be the gentle breath which revives and nourishes. And the words of Christ are words of hope; "come unto me all ye that labour and are heavy laden, and I will give you rest." "So God loved the world, that he gave his only begotten Son, that all that believe in him should not perish, but have everlasting life." His coming, his dying, his living, all preclude despair. His coming, assures the soul that it is precious in the sight of God, though rendered vile by sin. His dying, secures the ransom: "the strength of the law" is broken, for the penalty of sin is paid. His "living at the right-hand of God to make intercession" for us, is a continued consolation, that the pledge of mercy which he has given shall not be in vain; that "the good work which he has begun," shall not be marred by the assaults of Satan, but shall be "performed unto the end," through the power of the Holy Ghost.

Let us then, each for ourselves, fulfil the prophecy, In his name shall the Gentiles trust. Let us "trust in his name," in the weakness of youth, in the vigour of manhood, in the hour of death, and in the day of judgment. To whom else "should we go? He has the words of eternal life."

Mark iii. 20-30. Luke xi. 14-30.

LECTURE XXXI.

MIRACLES OF CHRIST. BLASPHEMY AGAINST

THE HOLY GHOST.

MATT. xii. 22—37.

22. Then was brought unto him one possessed with a devil, blind and dumb; and he healed him: insomuch that the blind and dumb both spake and saw.

23. And all the people were amazed, and said, Is not this the Son of David?

24. But when the Pharisees heard it, they said, This fellow doth not cast out devils, but by Beelzebub,' the prince of the devils.

25. And Jesus knew their thoughts, and said unto them, Every kingdom divided against itself is brought to desolation, and every city or house divided against itself shall not stand.

26. And if Satan cast out Satan, he is divided against himself: how shall then his kingdom stand?

27. And if I by Beelzebub cast out devils, by whom do your children cast them out? therefore they shall be your judges.

28. But if I cast out devils by the Spirit of God, then the kingdom of God is come unto you.

1 Beelzebub is the name given to a god worshipped by some of the Philistines. The Israelites adopted the name from their idolatrous neighbours, and used it to signify the chief of evil spirits. Our Lord, by his answer, shows that he takes it in the same sense as the word Satan.