There was only one consideration which could excuse him—that, we apprehend, justified him. His sins in this affair were not public. It appears from several circumstances that they were kept out of sight till the prophet was sent to reprove and publish them, and his repentance of them. Joab knew indeed that the king wished the death of Uriah. It is not certain that he knew the cause. If he did, it is not probable that he had divulged it.

That these matters were not transacted openly, or generally known, maybe inferred from two considerations, namely, from Bathsheba's going into mourning for Uriah, and from Nathan's declaration, when he foretold the evils which would come on David and his family, to punish his sins on this occasion, notwithstanding his repentance. Mournings were very short among the Hebrews; but this adulteress would not have put on mourning, or David delayed to take her to his house, to be his wife, till her mourning was ended, had this affair been public. But, that it was not so, is put out of doubt by the language of the prophet in his address to the king—"Thou didst it secretly."

If the matter was not public, the delinquent was not to be criminated because he did not make it so. Sins committed in secret are to be confessed and mourned only before him who sees in secret. Such seems to have been David's fixation from the time of his fall, till the publication of his guilt, by the prophet; during which term he felt all the horrors of conscious guilt; "God's hand lying heavy on him."

As it pleased God that both his fall and recovery should be made public, the prophet seems to have delivered his message before witnesses. This took away the ground of temptation longer to hide his fins, and cleared the way to a public renunciation, and return to duty. And the fallen prince waited no exhortations—needed no entreaties—"I acknowledged my sin unto thee; and mine iniquity have I not hid; I said I will confess my transgressions unto the Lord; and thou foregavest the iniquity of my sin." *

* Psalm xxxii. 5.

Thus the opinion of those who suppose that David remained impenitent and secure, till awakened to consideration by the ministry of Nathan, is devoid of proof, and even of probability. David's well known character—the nature of renewing grace; and the temper and conduct of this transgressor, when reproved by the prophet, concur to prove him then already a penitent; which is confirmed by the consolations forthwith administered to him by the Lord's messenger.

If in this instance God pardoned, and gave a sense of pardon, to so heinous an offender, without a moment intervening sense of guilt, and evidence of pardon and peace, it must have been a very singular divine treatment of so vile a sinner!

And if David, after having been long eminent for piety, lived a year of stupid unconcern, under such enormous guilt, it must have been a very strange event! A phenomenon in the history of man, unequalled in the annals of the world! Whether there is evidence to justify so strange a conclusion, judge ye.

If we have not mistaken our subject, this affair gives no countenance to those who pretend religion to be a thing of nought—that it doth not change the heart and life, turning men from sin to holiness. Good people may be seduced into sin, but they are soon renewed by repentance—soon turn again to the Lord in the way of duty, confessing their sins and renewing their purposes and engagements to serve the Lord—"That which I know not teach thou me; and wherein I have done iniquity, I will do no more."

Neither doth this affair yield comfort and hope to those, who while they call themselves saints, live like sinners. If here, they find no comfort and support, where will they find it? The only example thought to have been found in "the footsteps of the flock," fails them; and we are left to conclude that sanctification is the principal evidence of justification—"that by their fruits we are to know men."

It is a dark omen when professors paliate their errors and deviations from duty, by pleading those of saints of old. Those saints erred; but they did not long continue in sin—"When they thought on their ways they turned by repentance." Neither did they flatter themselves in allowed wickedness.

If any allege the sins of former saints in excuse for their own, they allege not that which distinguished them as saints, but that which they retained as sinners—not that which they possessed of the image of God, but that which remained to them of the image of Satan. This they may have in full, and yet be of their father the Devil. And such is the sad state of those who allowed serve sin, under whatever pretence.

Those who are born of God, favor the thing which are of God. Sin is odious in their view. They long for freedom from it—"Oh wretched man that I am! Who shall deliver me from the body of this death?"

The saints wish for heaven, not only that they may see "their father who is in heaven," and the divine Redeemer, "who loved them and gave himself for them;" but because there "the spirits of the just are made perfect"—because there they expect to be holy as God is holy— because there, to be "satisfied with God's likeness, and rejoice always before him." May God give us this temper, and keep us to his kingdom, for his mercy's sake in Christ. Amen.



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SERMON XI.

General Character of Christians.

Galatians v. 24.

"And they that are Christ's have crucified the Flesh, with the Affections and Lusts."

St. Paul is supposed to have been the first herald of gospel grace to the Galatians; and they appear to have rejoiced at the glad tidings, and to have received the bearer with much respect. But after his departure, certain judaizing teachers went among them, and labored but too successfully, to alienate their affections from him, and turn them form the simplicity of the gospel.

The malice and errors of those deceitful workers, and the mischief which they occasioned at Galatia, caused the writing of this epistle: which, like the other writings of this apostle, reflects light on the gospel in general, while it served to correct the mistakes of those professors of Christianity, and guide their erring footsteps into the way of peace and truth.

It is not our design to enter into the controversy between this inspired teacher, and his enemies. We are only concerned to understand him, and shall receive his instructions as communicated from above. The primary design of this epistle was to refute those false teachers who urged circumcision, and the observance of sundry parts of the Levitical code, which had been abrogated by the gospel. This appears to have been a leading error of those anarchists. That the apostle did not lay the intolerable burdens of the Mosaic ritual, on the professors of Christianity, was made the ground of a charge against him. St. Paul defended himself by evincing the errors of his opponents, shewing that Christians are made free from the ceremonial law; and that their justification before God is not in virtue of any obedience of their own, to either the ceremonial, or the moral law, but of grace through faith in Christ.

In the former part of the epistle, he shows the impossibility of justification in any other than the gospel way—especially in that way, to which those false teachers directed—shews that they subverted the gospel, and rendered Christ's sufferings of no effect—"By the works of the law, shall no flesh be justified—If righteousness come by the law, then Christ is dead in vain." *

* Chapter ii. 16, 21.

We conceive these to be obvious truths, and wonder that they should be matter of doubt, or dispute, among those who are favored with revelation, and receive it as given of God. Perfect obedience is evidently the demand of the divine law, and condemnation is denounced against the breakers of it. "This do, and thou shalt live, but the soul that sinneth, it shall die." * But none of our race keep the law. "There is not a just man upon earth, that doeth good and sinneth not." The scripture hath concluded all under sin, that the promise "by faith of Jesus Christ, might be given to them that believe." Mankind are "shut up to the faith in Christ.." This is the way in which God "hath mercy on whom he will have mercy. He that believeth shall be saved; but he that believeth not shall be damned." Therefore the hope of the apostle, in the way of faith, while discarding hope in any other way. "Knowing that a man is not justified by the works of the law, but by the faith of Jesus Christ; even we have believed in Jesus Christ, that we might be justified by the Faith of Christ, and not by the works of the law."

* Lev. xviii. 5. Ezek. xviii. 4.

From the reasoning of the apostle, the false teachers at Galatia seem not to have urged obedience to the whole law. Circumcision they taught to be indispensible. St. Paul allures them, that if they were under obligation to receive circumcision, they were equally obliged to keep the whole law; and that they bound themselves to this by submitting to be circumcised—that if they reverted to the law, and placed their dependence on their obedience to it, they renounced the grace of Christ, and would not be benefited by it.

"Behold, I Paul, say unto you, that if ye be circumcised. Christ shall profit you nothing. For I testify again to every man that it is circumcised, that he is a debtor to keep the whole law. Christ is become of none effect unto you, whosoever of you are justified by the law, ye are fallen from grace,"

While such was the state of those who followed the judaizing teachers, those who retained the gospel as taught by the apostle, had another hope—a hope which would not make ashamed—a hope in divine grace through faith in Christ—"We through the spirit wait for the hope of righteousness by faith. For in Jesus Christ neither circumcision availeth any thing, nor uncircumcision; but faith which worketh by love."

Such is every Christian's hope before God. He "counts all things to be loss and dung that he win Christ; but the righteousness which is of God by faith."

But while St. Paul was exhibiting and urging these important truths, on the wavering Galatians, he foresaw, that it would be objected, that the scheme which he advanced, tended to licentiousness—that if men might be saved by faith without the works of the law, they might indulge themselves in sin—that this would render Christ the minister of sin. The same objection appears to have been made at Rome, where a faction existed similar to this at Galatia. This consequence the apostle rejected with abhorrence. "Do we then make void the law through faith? God forbid: Yea we establish the law."

The Levitical code included both the ceremonial and the moral law. Though St. Paul declares justification unattainable by obedience to either or to both, he did not set aside the moral law, as no longer obligatory, as he did the ceremonial. This latter had answered the ends of its appointment, and was abolished by fulfillment. It was only a shadow of good things to come, and fled away before that of which it was a shadow. Christ had therefore blotted it out and taken it away. But the moral law was not done away. Christ hath fulfilled it for those who believe on him; but it doth not therefore cease to be obligatory upon them. It is of universal and eternal obligation. The salvation of mankind, doth not, however, depend on their obedience to it. If it did, they could not be saved, because all mankind have broken it. "Salvation is of grace, through faith."

Instead of setting Christians free from obligation to keep the moral law, what Christ hath done for them strengthens their obligations to obey it. An increase of mercies is an increase of obligations to serve the Lord.

But yet more is done to secure obedience from those who are Christ's —yea enough to secure it. A change passeth on them, when they become his, which reconciles them to the law, and causes them to delight in it, and in the duties which it enjoins. This produces a pleasing conformity to it—"his commandments are not grievous." Their obedience is sincere and universal. Others may render a partial obedience, out of fear, but the obedience of the renewed flows from love, and hath respect to all God's commandments.

Remains of depravity abide in the Christian, but they do not habitually govern in him. That they are not wholly purged out of his nature, is to him the occasion of grief—causes him to go sorrowing: But he doth not gain complete deliverance till he puts off the body. He puts on, however, the gospel armor, and maintains a warfare against his own corruptions within, no less than against the powers of darkness without. Though sometimes wounded, and made to go on his way halting, he is in his general course victorious, rising superior to opposition, and living unto God. "Whosoever is born of God, doth not commit sin; for his seed remaineth in him, and he cannot sin, because he is born of God"—cannot sin: like others, allowedly and habitually. "How shall he who is dead to sin, live any longer therein?"

Such is the character of the Christian, as drawn in the bible; so that all ground of objection to the gospel scheme, as drawn by St. Paul, is removed. Those who are Christ's instead of taking liberty to sin, because "they are not under the law, but under grace," are of all men most careful to do God's commandments; and from the noblest principles. Their obedience is not servile, but filial.

This is the spirit of the text. They that are Christ's have crucified the flesh, with the afflictions and lusts—HAVE crucified. The change which frees from the governing power of indwelling corruption, and disposeth to walk in newness of life, hath already passed upon them. None are Christ's till this change takes place in them.

But while the apostle vindicates the doctrine of grace, and shews its beneficial influence on the morals of men, care is taken to guard against mistakes on the other hand—not to give occasion to consider renewing grace as wholly eradicating the principles of depravity, and putting an end, at once to the spiritual context. This subject is treated more largely in the epistle to the Romans.* But the opposition of natural and gracious principles, is here mentioned, and some of its effects described. "The flesh lusteth against the spirit, and the spirit against the flesh; and these are contrary the one to the other; so that ye cannot do the things that ye would."

* Chapter vii.

In every man, whatever may be his character, there are different principles, which, struggle and contend with one another. The natural man feels a bias to wickedness, and wishes to indulge his depraved inclinations. But reason forbids, and conscience remonstrates, and warns him to beware what he doth—reminds him that to yield to passion is wrong—to indulge appetite unreasonably is sinful—that for these things God will bring him into judgment. Thus the principles implanted in the mind, by the God of nature, withstand the sinner in his way, and resist him in his course; they hold him back and restrain him from gratifying his natural desires—from doing that to which he is inclined, and hath power to do. By this means he is prevented from giving full latitude to his corruptions; yea, he is sometimes influenced to do good. Herod was a vile character; but "he feared John, knowing that he was a just man, and an holy, and observed him; and when he heard him he did many things, and heard him gladly." * Many similar instances might be adduced. There is not a sinner who doth not feel the natural bias, and the power of reason and conscience, driving and contending within him; and sometimes the one prevails to influence his conduct, and sometimes the other.

* Mark vi. 20.

Neither is the Christian free from similar struggles. Reason and conscience have naturally the same power in him which they have in others. The corrupt bias, is also weakened in renovation; yea receives a deadly wound. But it is not immediately destroyed. Still its influence is felt, and its effects observed. Sometimes it evinceth so much power, that its deadly wound seems to be healed. Reason and conscience, strengthened by renewing grace, ordinarily prevail over indwelling depravity; but not without a struggle, as every Christian can testify—neither do the better principles always conquer. Sometimes the opposing principles, or powers, prevail, and lead to error and wickedness. Thus "the flesh lusteth against the spirit, and the spirit against the flesh—so that ye cannot do the things that ye would."

Neither the regenerate, nor the unregenerate, are free to do all that to which the generally governing principle inclines. The difference between the renewed, and the unrenewed, is not that the former is free from temptation, the latter overcome by it, at every attack. Neither is the case. Both meet with temptation, and often that which is severe. Each sometimes overcomes; at other times is overcome by it. But the renewed formed to the habit of attention and watchfulness, and looking to God for help, and acting, in the main, uprightly before God, is usually a conqueror; while the unrenewed, habitually careless, and negligent of watchfulness and prayer, is more often conquered, and hurried into error and wickedness. The renewed are chiefly restrained by love to God and duty; the unrenewed by fear of punishment; Though fear hath a degree of influence on the former; and other considerations, beside fear, are not wholly, devoid of influence on the latter.

How far a Christian may be influenced by remaining corruption, and carried away by the prevalence of temptation; or how far a sinner may be restrained by the influence of those principles and considerations, which withstand him in his course, we are unable to determine. That both feel and are influenced by those opposing principles, is not matter of doubt. We experience it in ourselves, whatever our characters may be; and we observe it in others. None are so moulded into the divine image, as to become perfect—neither doth depravity attain so complete an ascendant over any who remain in the body, as to divest them of all restraints, and yield them wholly up to the vicious propensity. Restraints, yea inward restraints operate in degree, on the most depraved.

This is a mixed state. The good and the bad are here blended together. "The wheat and the tares must grow together until the harvest"—yea not only in every field, but in every heart. None are perfectly good, or completely bad, while in this world. The finishing traits of character are referred to that to come. In that world we expect, that both the righteous and the wicked, will be perfect in their kind —"the spirits of the just be made perfect"—those of the opposite character put on the full image of their infernal parent.

IMPROVEMENT.

If those who are Christ's have crucified the flesh, with its affections and lusts, How stands the case with us? Are we thus made to differ from the wicked world? Do we love God—believe on his Son— do his commandments, and trust his grace? Then, "to us to live is Christ, and to die gain." Here we must have trials—this is not our rest. But the time is short. Soon we shall be called "from our labors, and our works will follow us," Soon we shall be with Christ—behold his glory, and rejoice in his presence. Happy state!

But let us beware deception. Some "hold a lie in their right hands; cry peace when there is no peace to them." Let us commune with our own hearts; attend to our temper and conduct; inquire whether we have taken up our cross, and are following Christ? Whether the spirit of Christ dwelleth in us. If we have not his spirit, we are none of his. "If we have his spirit we walk as he walked." If this is our happy state, we shall ere long hear from our Judge, "come ye blessed of my Father, inherit the kingdom prepared for you from the foundations of the world." But if found sinners, a very different doom awaits us.



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SERMON XII.

The aggravated Guilt of him who delivered Christ to Pilate.

John xix.10, 11.

"Then saith Pilate unto him, 'Speakest thou not unto me? Knowest thou not that I have power to crucify thee, and have power to release thee?' Jesus answered, 'Thou couldest have no power against me, except it were given thee from above: Therefore he that delivered me unto thee hath the greater sin.'"

Judea was conquered by the Romans and reduced to a province of their empire, before Christ suffered for the sins of men. When the Jews conspired his death, Pilate was governor of that province. The power of life and death was in his hands. Though said to have been devoid of principle, he was unwilling to give sentence against Jesus. Free from Jewish prejudices, he was convinced of Christ's innocence; that he had committed no offence, either against his own nation, or against the Romans; but that for envy he had been arraigned, condemned, and delivered up as a malefactor.

A mighty prince was then expected to arise in Israel. That he would save his people from their enemies, and crush the powers which held them in subjection, was the general idea entertained of him. But the Jews had no expectations of such a deliverer in the Son of Mary; nor did the Roman Governor see aught in him to excite suspicion of a formidable enemy. He wished, therefore, to release him; repeatedly declared him not guilty; and would have set him at liberty, but the Jews opposed. They declared that "by their law he ought to die, because he made himself the Son of God"—or gave himself out for the expected Messias.

This was probably the first hint which Pilate received of this nature, and it seems to have alarmed him. "When he heard that saying he was more afraid."

Pilate was not an Atheist. He appears to have had some knowledge of a divine existence and belief of a superintending providence. Living among the Jews, he was, no doubt, acquainted with their religion, and their expectations of a deliverer; and if there was a suspicion that this was that deliverer, it concerned him to act with caution; at least to make inquiry. He therefore returned to the judgment hall, and entered on another examination of the prisoner. He began by inquiring after his origin. "He said to Jesus, Whence art thou? But Jesus gave him no answer." The test follows, in which we observe the following particulars, viz:

I. Pilate blaming Jesus, for refusing to answer him—boasting of his power, and appealing to our Lord, that he possessed it. Speakest thou not unto me? Knowest thou not that I have power to crucify thee, and have power to release thee?

II. Christ reminding Pilate, that he possessed only delegated power; intimating that he was accountable for the use he made of it. Thou couldest have no power against me, except it was given thee from above.

III. Christ aggravating the guilt of those who had delivered him to Pilate, from a consideration of the power which he possessed, in which there might be an allusion to Pilate's character as an unprincipled man. Therefore, he that delivered me unto thee hath the greater sin. We will treat of these in their order.

I. We observe Pilate blaming Jesus for refusing to answer him; boasting of his power, and appealing to our Lord that he possessed it. Speakest thou not unto me? Knowest thou not that I have power to crucify thee, and have power to release thee?

But why is Christ faulted? He had said enough to convince the court of his innocence. The judge had repeatedly and publicly declared it. "I find no fault in him."

Christ's silence was not sullen, or contemptuous. He had said enough. His silence was prudent—perhaps necessary. He had come into the world to suffer—"to make his soul an offering for sin." Had he said more, perhaps Pilate had not dared to give sentence against him. Had not Christ died the ends of his coming had been frustrated. Therefore was he now dumb before his oppressors, agreeably to the prophecy. "He is brought as a lamb to the slaughter, and as a sheep is dumb before his shearers, so he opened not his mouth."

It was necessary that evidence should be given of Christ's innocence, sufficient to convince the honest mind, that he was not a malefactor —that he did not die for his own sin. This had been given. It was enough—rendered his murderers inexcuseable. The wisdom of providence permitted no more.

Pilate declared himself convinced. But then he had power either to crucify Christ, or to release him. He felt himself possessed of this power, and appealed to our Lord whether he did not possess it.

Pilate knew what was right—what he ought to do. Conscience directed him to acquit the guiltless. But this did not necessitate him to do it. He had power to do right. He had power also to do wrong.

Others possess similar power. Every moral agent hath power to obey or disobey the dictates of his conscience. It is not the method of heaven to compel men to good, or leave them to be compelled to evil. God intended man to be a free agent, who should choose for himself the part he would act; and endowed him with a self determining power, to capacitate him to choose. Devoid of this power, he could not be accountable.

Man ought to be governed by reason and conscience. These make known his duty, and offer proper motives to induce him to discharge it. But they do not oblige him to it. It is referred to his own choice. If he prefer doing wrong, to doing right, he may do it.

This is exemplified in the case before us. Sufficient evidence was given of Christ's innocence. The judge was convinced, and knew that it was his duty to treat him as innocent. But if to answer worldly ends, or in any respect to gratify depravity, he preferred crucifying the guiltless, he had power to do it. Though Jesus was the Son of God, God had left him in the hands of the enemy. "It was their hour and the power of darkness." They chose and conspired his death. The Jews would not receive such a Messias. Pilate did not choose to offend the Jews. The former urged his crucifixion, for fear "all men would believe on him." The latter was prevailed with to condemn the guiltless, because he wished to gratify the chiefs of the nation which he governed. Both sinned against the light of their own minds, not of necessity, but out of choice—knowingly did wrong to gain worldly ends; or avoid temporal disadvantages.

Sinners commonly act on the same principles. They can distinguish between good an evil—can "judge of themselves what is right." They know it to be their duty to choose the good, and refuse the evil. But possessing power to counteract the dictates of conscience, often to gain worldly ends, and answer sinister views, do counteract them —choose that for which they are condemned of themselves.

It is folly to pretend that our choices are necessary. The proposition involves absurdity. Choice and necessity are often opposites.

Some bewildered in the labyrinth of metaphysics have doubted the plainest truths—the existence of matter! And even their own existence! But these doubts are a species of madness. To the person of common sense they are unnecessary. Let him only believe his senses, which the author of nature hath given to instruct him, and they will all vanish.

In the case before us, a single glance inward, carries full conviction that we are free. To offer arguments in proof is superfluous—is trifling—it is to ape the philosopher who attempted to syllogize himself into a conviction of his own existence! *

* Cogito, ergo sum. Descartes.

From the knowledge of our capacity, and liberty of choice, ariseth sense of merit and demerit. And thence our expectation of reward or punishment from an enlightened and righteous tribunal. Were we necessitated to actions, now, the most criminal, we should have no sense of guilt; neither should we fear condemnation from a just judge on their account. Did we choose such actions, if we knew our choices to be the effect of invincible, supernal influence, they would give us no concern. On our part, no criminality would be attached to them; it would rest with the efficient. Had Pilate been compelled to give sentence against Christ, he would have had no sense of guilt; nor could he have been justly criminated. But when the motives which actuated him, and his freedom of choice are considered, he must have been condemned of himself, and of all mankind.

When Pilate appealed to our Lord, that he was possessed of power, either to crucify or release him, the justice of the claim is admitted; but then,

II. He is reminded by the divine prisoner, that he possessed only delegated power, intimating that he was accountable for the use he should make of it. Thou couldest have no power against me, except it were given thee from above.

Pilate probably prided himself on his exaltation. He was set in authority. In his province, his power resembled that formerly in the hands of the Babalonish tyrant: "Whom he would he slew, and whom he would he kept alive." It might flatter his pride to end himself the judge of Judah; others as being of divine origin—the Son of God—the expected Messias, who was to deliver Israel. and raise them to power. Perhaps he valued himself on power to do either right or wrong—that he was necessitated to neither. Knowest thou not that I have power to crucify thee, and have power to release thee?

Though Christ had given him no answer when Pilate demanded his origin, he now reminds him, boasting of his power, that it was all derived, or delegated; particularly that which he possessed over his prisoner, whom he had acknowledged to be faultless: Thou couldest have no power against me except it were given thee from above. As though he had said, "Remember Pilate, that with all your high feelings, and parade of power, you have no power which is properly your own; none which is not derived from above; none for the use of which you are not accountable. There is one who ruleth in the kingdoms of men, and giveth them to whomsoever he will, and setteth up over them the basest of men," To answer his mysterious purposes you are now in authority; but forget not whence it is derived, and the consequences of abusing it. "There may be oppression of the poor, and violent perverting of judgment and justice in a province, but marvel not at the matter; for he who is higher than the highest regardeth"—he will set all right in the end. For the use which you make of your powers, you must give account to him.

Such seems to have been the import of Christ's reply to this haughty ruler, boasting of powers, on this occasion. What sentiments it raised in the breast of this Roman, we are not informed; but the reply was full of salutary counsel and instruction. Had Pilate regarded it as he ought, it would have prevented him from having been a principal actor in the vilest enormity ever committed on this globe.

Pilate seems to have felt in degree, the weight of Christ's reply, and to have been the more concerned. For it follows: "From thenceforth Pilate sought to release him." He had sought it before. "From henceforth," he was yet more desirous to set Christ at liberty, and exerted himself more earnestly to persuade the Jews to consent to his discharge.

But this was not all which Christ said on the occasion; he added,

II. Another observation, which related to those who had conspired his death, and brought him to Pilate's bar; perhaps more particularly to Judas, who had betrayed him—therefore HE that delivered me unto thee hath the greater sin. If only one person is here intended, as having delivered Christ to Pilate, Judas must have been the person.

That Pilate possessed such power, the power of life and death, is declared an aggravation of his guilt, who had delivered him to Pilate; in which there might be an allusion to Pilate's character as an unprincipled man. He was known to be under the government of appetite, passion, or selfishness. He had been often guilty of injustice and cruelty in his public administration. Therefore had his enemies the greater sin in delivering Jesus unto him.

Such we apprehend to be the meaning of the text; which hath been thought to be obscure and difficult. The difficulty will strike us, if we read the whole passage as it stands in the translation. Pilate saith unto him, Speak thou not unto me? Knowest thou not that I have power to crucify thee, and have power to release thee? Jesus answered,

Thou couldest have no power against me, except it were given thee from above; THEREFORE he that delivered me unto thee hath the greater sin.

The last clause seems at first view, to refer to the words which immediately precede, which is to understand our Savior as aggravating the guilt of those who delivered him to Pilate, from the consideration of Pilate's power having been derived from above.

This cannot be the meaning. All power in the hands of creatures, maybe traced to the same source. It is derived from above. But the source whence power is derived is out of the question respecting the merit or demerit attending the use of it. The guilt of him who delivered Christ to Pilate, was neither increased nor diminished by it.

The consequence, THEREFORE he that delivered me unto thee hath the greater sin, looks back to words preceding—I have power to crucify thee, and have power to release thee. His sin was great, who delivered Christ to such an one; to one possessed, of his power, and of his character; much greater than though he had delivered him to one devoid of power to crucify; or to one who was a man of principle. Delivering Jesus to Pilate was like delivering Daniel to the lions; or the three children to the fiery furnace. The rage of the lions, and the power of the flames, were restrained by the greater power of God; but no thanks to the enemies of those holy men—they could be considered in no other light than that of murderers.

The Supreme ruler could have restrained Pilate and have prevented his having yielded to Christ's enemies, and given him to their will. But the determinate counsel of heaven had otherwise resolved before the incarnation. "It was necessary that Christ should suffer, and enter into his glory." Therefore was he given up to the rage of his enemies who thirsted for his blood.

Christ's crucifixion was the design of his enemies in delivering him to Pilate. This was their sin. God overruled it for good, and made it the occasion of glory to himself, and salvation to sinners. This is no alleviation of their guilt. "They meant not so; neither did their heart think so. For envy did they deliver him."

What Christ said concerning the source, whence Pilate derived his power, comes in by a parenthesis. It is unconnected with the other parts of the sentence, which is complete without it. "I have power to crucify thee—The greater is their sin who delivered me to you. But you have no power against me that you have not received from above. Remember it is derived from heaven, and to the God of heaven you are accountable for the use you make of it."

This memento, which comes in by the bye, was a proper caution to the ruler not to abuse his power. Had he acted agreeable to the evident design of it—so acted, as to have been justified to himself, and able to give a good account to the source of power, for the use he made of that which was delegated to him, it would have prevented him from delivering Jesus to his enemies, add kept him clear of a crime, the perpetration of which, darkened even the natural world, and throw it into convulsions!

Pilate felt so much force in the warning, that he was perplexed. He wished to acquit the prisoner; of whose innocence he was satisfied; hut he feared the Jews. He was probably apprehensive that they might inform against him at Rome, as he knew, that much of his past administration could not be justified. He had not therefore the courage to tell the Jews, that justice forbad, and he would not condemn the guiltless. What had he to do with justice, who had often sported with it, to gratify his passions, or gain his selfish purposes? Who had done it openly, and it was matter of public notoriety? The Jews urged, "if thou let this man go, thou art not Caesar's friend." Pilate trembled; but his fear of Caesar prevailed above his fear of God. "He conferred therefore, that it should be as they required, and delivered Jesus to their will."

REFLECTIONS

I. When we contemplate these things, what a series of wonders rise to our view? The state of man—the way in which he was brought into it; and that in which only he could be delivered from it, are all mysterious! Man had ruined himself—ruined his race! Human guilt could not be expiated without blood! Without blood divine! Man had sinned, and the Son of God must suffer, or sin could not be pardoned! No other sacrifice could make atonement. Christ consented to undertake the work of our redemption—to "make his soul an offering for sin!" But how? He must take human nature! Become man! Wonder of wonders! Still difficulty remained. He must die, "the just for the unjust!" In what manner could this be accomplished? Christ's sufferings would be, of all crimes, the most sinful, in those by whom he suffered. No good man could knowingly take part in them. They could only be the work of Christ's enemies, and of the enemies of God, and goodness.

It is no small part of this mystery, that the good should oppose, and that it should be their duty to oppose, that which had become necessary for man's salvation! And that the wicked should be engaged to do that which was requisite for this end! And that their enmity against God and the Redeemer, should excite and influence them thereto!

But though every thing relating to this matter is too deep for us. Deity had no embarrassment. To omniscience all was easy and obvious. The great Supreme needed only to sit at helm, superintend and overrule the lulls of apostate creatures, to effect the purposes of his grace! Need only to permit man freely to follow his own inclinations! "The wrath of man would thus be made to praise God;" and the designs of mercy be accomplished! The greatest good be occasioned by the greatest evil! God glorified, and sinners saved!

The mystery of redemption was veiled, till atonement had been made for sin. That satisfaction was to be made to divine justice, by the sufferings of a divine person, remained a hidden mystery, till explained by the event. This was necessary. Had the enemy been able to penetrate the design, these things would not have been done. Satan would not have instigated, nor his adherents crucified the Lord of glory.

The powers of darkness were laboring to subvert and destroy; they vainly thought to defeat the purposes of grace; but were made instrumental in their accomplishment. "The wise were taken in their own craftiness; the purposes of the froward carried headlong; but the divine purposes stood, and God performed all his pleasure! Oh, the depths of the riches, both of the wisdom and knowledge of God! How unsearchable are his judgments, and his ways past finding out!"

II. Another thing which our subject suggests to our consideration, is the way of God with man. God hath provided a savior, and offered salvation—he hath pointed out the way of duty, and commanded us to walk in it—allured us thereto by promises, and barred up the way to destruction by threatenings. Those who enjoy the gospel, have life and death set before them. But no constraint is laid upon them—they choose for themselves, and the consequences follow.

Though the best services of fallen man are imperfect, and mercy offered in Christ his only hope, he hath reason to expect saving mercy while seeking it in the way of duty, and only while thus seeking. When we "keep consciences void of offence, toward God and men, then are we satisfied from ourselves," and expect the approbation of our judge. When we act differently, we are condemned of ourselves, and tremble to approach the enlightened tribunal.

These views are natural—they are written on the heart or conscience, by the creator's hand, and indicate what we may reasonably expect from him who knows our hearts—from him who is moral governor of all worlds.

As we know ourselves to be free agents, and as we possess only delegated powers, we are certainly accountable for the use which we make of those powers. The duties which rise out of such a situation, and the consequences which will follow, according to the manner in which we act our parts, need not to be pointed out—they lie open to every eye.

III. When we consider the struggle in Pilate's breast, between sense of duty, and a desire to please the world, and how it terminated, we see the danger of wanting fixed principles of rectitude—of not being determined, at all events, to do right, whatever may be the consequences.

Pilate's duty was plain. He knew his duty—felt his obligation to do it, and wished to do it, that he might feel easy, and not be concerned for consequences. But he had formerly sacrificed conscience to appetite, passion, or selfishness, and it was known. This exposed him to temptation again to do wrong. He who had violated conscience to gain worldly ends, might do it again. Pilate had exposed himself by past conduct—could not justify his past administration—his enemies might report him to Caesar—he could not answer for himself before Caesar; but if he would again violate conscience, oblige the Jews, in a matter they had much at heart, he hoped their friendship—that they would spread a veil over his past conduct, and report in his favor at Rome.

Such was the situation into which he had brought himself by willful deviations from duty—thence temptations to farther and greater deviations—temptations not easily overcome—temptations by which he was overcome, and seduced to the most horrid wickedness—crucifying the Lord of glory!

Those who would maintain their integrity, and stand in the evil day, must resolve to do right; to obey the dictates of conscience; they must beware the beginnings of sin; hold no parley with the enemy; never hesitate, whether it is not best, in any case to yield to temptation; nor make attempts to please those who wish them, and dare to importune them to counteract the light of their own minds— "trimming their way to seek love."

To enter on such a course, is to go on forbidden ground. It is to pass the bounds, and go into the way of seduction. "Enter not into the path of the wicked, and go not into the way of evil men. Avoid it, pass not by it, turn from it, and pass away." *

* Proverbs iv. 14.

What the poet observes, respecting one species of temptation, holds, in degree, of every other.

"In spite of all the virtue we can boast, The person who deliberates in lost."—Young.



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SERMON XIII.

The Trial of Peter's love to Christ.

John xxi. 15, 16, 17.

"So when they had dined, Jesus saith to Simon Peter, 'Simon son of Jonas, lovest thou me more than these?' He saith unto him, 'Yea, Lord; thou knowest that I love thee.' He saith unto him, 'Feed my lambs.' He saith to him again a second time, 'Simon son of Jonas, lovest thou me?' He saith unto him. 'Yea Lord; thou knowest that I love thee.' He saith unto him, 'Feed my sheep.' He saith unto him the third time, 'Simon son of Jonas, lovest thou me?' Peter was grieved, because he said to him the third time, 'Lovest thou me?' And he said unto him, 'Lord, thou knowest all things; thou knowest that I love thee.' Jesus saith unto him, 'Feed my sheep.'"

"This was the third time that Jesus shewed himself to the disciples after he was risen from the dead." But it was not the last time. "He often shewed himself alive: after his passion, being seen of them for forty days, and speaking of the things pertaining to the kingdom of God." Once he appeared to a Christian assembly—"was seen by above five hundred brethren" at the same time. When he had given to his disciples those infallible proofs of his resurrection, and those instructions, which their work required, "while they beheld, he was taken up; and a cloud received him out of their sight." This visit was made to a part of the disciples at the sea of Tiberias; whither they had retired after the crucifixion; but whether to follow their former occupation, or in expectation of meeting there the risen Savior, who had promised to manifest himself to them in Galilee, we are not informed. They were however engaged in fishing, when after the fruitless labors of a night, they saw Jesus in the morning standing on the shore.

God looks favorably on his people when he sees them employed in honest secular business; and sometimes manifests himself to them.

This was a kind instructive visit, to these disciples; especially to Peter. Peter was of a bold, forward disposition, naturally eager and confident, and so strongly attached to his Lord, that he thought nothing could separate him from him—neither allurements, nor terrors. Therefore when Christ warned his family of his approaching sufferings, and the effect which they would have on them—that "they would be offended because of him—yea be scattered from him and leave him alone:" Peter did not believe him! He had such love to Christ, and felt so determined to adhere to him, in all extremities, that he dared to declare, "Though all shall be offended, yet will not I." And when his Lord, assured him that he would thrice deny him that very night, he was not convinced. It only served to draw from him a more vehement and positive assertion, "If I should die with thee I will not deny thee in any wise." But he soon found his mistake. Three times, before the next morning dawned, did he deny his Savior—with oaths and imprecations did he deny him!

This sinner was soon renewed by repentance. And one design of Christ's visit at this time, seems to have been to assure the penitent, that his sin, in "denying the Lord who bought him," was pardoned, and that he was confirmed in the office to which he had been previously called. But the manner in which this was done carried in it a reproof, which must have called his sin to remembrance, causing his soul to be humbled in him. Let us turn our attention to the subject.

In the text we see Christ questioning Peter, and trying his love —Peter appealing to Christ for the reality of it—and Christ directing Peter how to manifest his love to him—by feeding his flock.

I. We see Christ questioning Peter and trying his love. Simon, son of Jonas, lovest thou me more than these?

Simon was the original name of this apostle. Cephas and Peter, which signify a rock, or stone, were names given him of Christ, expressive of that firmness of character, for which he was remarkable. These though commonly used, after they were given him, were omitted on this occasion; probably as a tacit reproof of his denial of his Lord, a little before; which had been occasioned by the failure of his courage—by the deficiency of his firmness.

The manner in which his divine master, here addressed this disciple, seemed to imply a doubt of his love; or of the supremacy of it. CHRIST knew the heart. Peter's love was not hidden from him. But while he dwelt with men, he treated people according to their apparent characters; thereby setting an example to his followers who can judge others only by appearances or that which is external.

Jesus did not immediately address himself to Peter, as soon as he had made himself known; but after he had been some time in the company of these friends and followers, and they had made a friendly meal together, he turned to this disciple, and in the presence of his brethren, who had witnessed his high professions of love, and determination never to forsake or deny him, and the part he had acted soon after, addressed him, as in the text; Simon, son of Jonas, lovest thou me more than these?

What had happened a little before, rendered this question highly proper. One of the twelve had fallen. One, whom the others had not suspected. Nothing had appeared, which marked out Judas for the traitor, during the time of his going out and in with the other disciples. Christ, though he knew him, and gave frequent intimations that there was a traitor among them, had never designated him. When they were told that one of them should betray their Lord, their eyes were not turned upon Judas, but each one appeared jealous of himself, "Lord is it I?" But his hypocrisy had now been made manifest and he had gone to his own place. Such had he been found who was the steward in Christ's family! That with respect to him, the other disciples had been deceived, now appeared. And Peter, who had been To forward and zealous, and professed such warm love to Christ, had lately denied him! And though he had returned, professing himself a penitent, his sincerity is questioned, and he is called on, to clear up his character.

It was important that this matter should be determined, that the other disciples might know how to treat this late offender—whether he was to be received as a brother, or to be considered as deposed from his office, and to be succeeded by another. This was probably the reason of Christ's addressing him, as here in the presence of his brethren. Lovest thou me more than these?

If he had the love of Christ dwelling in him, and that love was supreme, Christ would forgive the past and continue to employ him as a shepherd to feed his flock. Therefore did he apply to this late offending pastor, and demand of him in the presence of his brethren, whether he really loved him, with such a love as was necessary to constitute him a disciple.

This had been long before settled, and determined, to be love superior to that which is borne to the world, or the riches and honors, or friendships and relations of it, or even life in it. "He that loveth father or mother more than me is not worthy of me: He that loveth son or daughter more than me is not worthy of me: He that taketh not his cross and followeth after me, is not worthy of me: He that findeth his life shall lose it; and he that loseth his life for my sake shall find it." *

* Matthew x. 37.

The purport of this and parallel declarations of the divine teacher, are not obscure; they plainly teach that we cannot be Christ's disciples, unless our love to him surpasseth that which we bear any thing terrestrial. Therefore the question put to Simon, agreeably to these prior definitions of that love to Christ which is necessary to constitute a person his disciple, marked particularly by the last clause of it, "more than these?"

Expositors have generally put another sense on this question, and in our apprehension, a mistaken sense. They have considered our Lord as inquiring of Simon whether his love exceeded that of his fellow disciples. "Lovest thou me more than these thy fellow disciples love me?"

This cannot be the sense of the question. This is a question which Simon could not have answered; and which it would have been wrong in him to have attempted to answer; a question therefore which Christ would not have put to put to him, or required him to answer. To have answered it, Simon must have known the heart of others; but to have pretended to the knowledge of them, would have been claiming a divine prerogative.

But Peter had declared on Christ's forewarning them that "they would all be offended because of him, although all shall be offended, yet will not I."

He had indeed made that declaration; but he had not judged others, or pretended to determine that they would or would not be offended because of him. Peter knew that he loved Christ—that the love of Christ was generally a governing principle in his heart. He felt the strength of it so sensibly at that time, that he did not conceive it possible that any dangers or sufferings could ever induce him to forsake his Lord; or in any respect, be offended because of him. Therefore his confident declaration, that he would stand by him in every extremity, though he should be left to stand alone. Leaving the future conduct of others, to determine the measure of their love to Christ, he spake only of his own. "Though all men shall be offended because of thee, yet will not I be offended." As though he had said;

"I do not pretend to know the hearts of others; but I think I know my own; and that I have such love to thee my Lord, that nothing can separate me from thee." Jesus answered, "Verily I say unto thee, that this night, before the cock crow, thou shalt deny me thrice." Peter replied, "Though I should die with thee, yet will I not deny thee. Likewise also said all his disciples."

They no doubt all spoke the language of their hearts; all expressed the determination of their souls at the time; though they were soon convinced of their mistake—that they did not sufficiently know themselves—their own weakness—the need they stood in of divine support.

Peter, in particular, expressed the genuine feelings of his own warm and honest heart; but without the smallest intimation, that he suspected his fellow disciples; or pretended to judge them.

And is there reason to think that Christ would put him upon this work? That he would require him to judge them, and compare his love with theirs? Especially when we consider Christ's former prohibition of judging others, which he had early made a law to his disciples. "Judge not that ye be not judged :" And remember that Christians are directed, "in all lowliness of mind, to esteem others better than themselves."

Some have been disposed to think highly of themselves, and meanly of others—to say to others, "Stand by thyself; come not near me; I am holier than thou"—Some, to "compare themselves with others and exalt themselves above others." But not so the humble Christian—Not so the meek follower of Jesus. Nor is there any thing favorable to such temper and conduct to be found in the sacred volume. The spirit and tenor of the divine rule is opposed to it, and speaks persons of this character, objects of divine aversion.

This temper, and its opposite, are exemplified in the pharisee and publican, who went up to the temple to pray. "God I thank thee, that I am not as other men—or even as this publican." Thus the pharisee. But "the publican standing afar off, would not lift up so much as" his eyes to heaven, but smote upon his breast, saying, "God be merciful to me a sinner." We know which of these met the divine approbation.

Now, is it supposable, that the Savior would put a question to Simon, which would countenance the pharasaic disposition? Or that he would require him to judge the hearts of others? Or compare himself with others, in a matter which required the knowledge of their hearts?

It seems strange that this should be thought by any one, to be the sense of Christ's question to Peter; much more that this should be the most common construction of it, by expositors.

II. In answer to our Lord's question to Simon, we find him in the text appealing to our Lord, for the reality of his love. "Thou knowest that I love thee—Thou knowest all things, Thou knowest that I that I love thee."

It is observable that Peter rests the whole matter on Christ's knowledge of the heart. Peter makes no plea—adduces no evidence— mentions no circumstances, evidential of his love to Christ, but refers the matter back directly to him, as the searcher of hearts and leaves it with him. Thou knowest that I love thee.

The grieved, and distressed apostle, could have mentioned many things as proofs of his love to Jesus; yea of the strength of his affection for him. He might have pleaded his profession respecting Christ, at the time when he was honored with the name of Peter—an honorable distinction, and designed to recommend him to the acceptance of his fellow disciples. * He might have mentioned what passed, when Christ asked the twelve, whether they "would also go away?" When many offended at his doctrine forsook him, after having followed him, and professed themselves his disciples. Simon had on that occasion made a noble profession, shewing that he was a disciple indeed—"Lord, to whom shall we go? Thou hast the words of eternal life. And we believe and are sure, that thou art that Christ, the son of the living God?" He might have pleaded, that he had singly dared to draw his sword against the multitude, which came to apprehend his Lord—that he had resolutely attacked them, and maintained the conflict, with the whole band, till disarmed by a command from his divine Sovereign to put up his sword into its sheath—that he had followed Christ, when most of the others forsook him and fled—had ventured into the judgment hall to attend his trial and witness the event—that though there surprised and terrified into a denial of Christ, when he saw him contrary to his expectations, resign himself to death, by the wicked hands of unbelieving Jews, aided by heathen soldiers, yet that only one kind look from his captive Lord, had brought him to repent and mourn in the bitterness of his soul, that he had not agreeably to his former purpose, died with his divine master—He might have alleged, that he had not forsaken Christ's family and friends, even when Christ hung on the cross or slept in the tomb; though his most faithful followers, had then been ready to conclude, that they had been deceived, when "they trusted that it was he who should have redeemed Israel"—that he had watched Christ's corpse, and been with the first to examine the report of his resurrection, and among the first who believed it—and that even then, at that appearance of his Lord, he only of those present, when they saw him standing on the shore, could not wait till the boat should convey him to the land, but had thrown himself into the sea, leaving the fish which they had enclosed, to continue in their own element, and swam to the shore, not perhaps, without endangering his life, that he might not delay to receive and welcome his Lord.

* Matthew xv. 12-19.

These, and probably many other things, evidential of the reality and strength of his love to Christ, Simon might have alleged, notwithstanding his late defection—distinctions, which perhaps none of his fellow disciples could have pleaded; and which, had any share of the pharisaic spirit rested on him, might have induced him to claim that superiority to his brethren, which a certain church afterwards attributed to him.

To have mentioned these, might have strengthened the charity of his fellow disciples towards him; but he knew that none of them were requisite, to convince Christ of his love. Though he had done, and suffered, and exposed himself for Christ, more than others, he put in no claim to a reward—he had done less than was his duty. His dependence was on grace. Therefore did he decline the mention, of what some would have boasted, and appealed directly to his Savior, as the searcher of hearts, to judge of the matter in question—of his love, and the measure of it—appealed to him who had put the question, lovest thou me more than these? To clear up his character and bear witness to the reality and measure of his affection toward him—Yea Lord, thou knowest that I love thee.

In this appeal he not only shewed his sincerity, but reflected honor on Christ, by an acknowledgement of his divinity. The knowledge of the heart is the prerogative of Deity. "I the Lord search the heart, I try the reins, to give to every man according to his way, and according to the fruit of his doings. The Lord searcheth all hearts, and understandeth the imaginations of the thoughts." The exalted Savior, afterwards made himself known as possessing this power, and appointed to exercise it, in adjusting the rewards of another life. "All the churches shall know that I am he who searcheth the hearts and reins; and I will give to every one of you according to your works." But this had not been clearly revealed, when Christ paid the visit to his disciples at the sea of Tiberias. The Christian dispensation was then scarcely set up. Darkness still brooded on the minds, even of the apostles. It continued till the outpouring of the Spirit, on the day of Pentecost, when the promise of "the Comforter, to teach them all things, and bring all things to their remembrance," was fulfilled. But Simon seems to have anticipated these public manifestations and discoveries—to have at this time been convinced, that Christ was omniscient—THOU KNOWEST ALL THINGS; thou knowest that I love thee.

In this appeal, Christ was farther honored, by Simon's open, public reliance on his goodness. He had then lately dishonored Christ, by a shameful denial—a denial, when to have acknowledged him, would have done him the greatest honor. But such was his confidence in the goodness of his Lord, that he dared to trust himself with him—had no concern, that resentment of the part he had acted, would induce him, in whom he trusted, to overlook his penitence, and pass his humble confidence unnoticed—did not fear to trust himself in Christ's hands, and leave it to him to make known his character to his fellow disciples.

In these things the faith of Simon, and the nature of his faith appeared. He not only believed Jesus to be the Christ, but he believed the divinity of Christ. His faith did not terminate in a bare assent, but convinced of his sufficiency, and of his justice, and mercy and readiness to forgive the returning penitent, he gave himself up to Christ and trusted in him to pardon his sins and save him by his grace. Though sensible of his own demerit, fear did not drive him away from the Savior, but induced him to return to him and put his whole trust in him.

Such is the nature of justifying faith. Those who are subjects of it, deeply sensible of their sins, "look to the Lamb of God, who taketh away the sin of the world," and place all their dependence on him; and they are not disappointed—; "Whoso believeth shall not be ashamed."

Thus Simon's faith and love were owned of Christ; and this late offender not only pardoned, but continued in his office; a pastor of Christ's flock. Feed my lambs—Feed my sheep, were the replies to the appeals made by the offender, that he loved the Savior. In this manner was he directed,

III. To manifest his love to Christ.—It might have been thought that Simon had fallen from his office when he denied his Lord; with oaths and imprecations, denied his knowledge of him. If so, he was here restored; Christ entrusted him again with the care "of his flock —which he had purchased with his blood;" and reappointed him to "give them their meat in due season." His having had this charge here given him, argued the pardon of his offences, and his restoration to favor. He would not have been required to do the work of an apostle, had not his transgression been forgiven, and his sin been blotted out. Judas had no such trust reposed in him after his fall; no such duty required of him. "By his transgression he fell from his ministry and apostleship, that he might go to his own place, and another take his office." Judas repented; but not with repentance unto life. His repentance led to death by his own hand. Diverse was that of Simon, both in its nature and effects. His was "Godly sorrow, which wrought repentance unto life"—which caused him to devote himself wholly to the service of the Redeemer, and at last to lay down his life for his sake.

REFLECTIONS

I. Our subject teacheth the folly of felt dependence. Who ever appeared to have stronger confidence in himself than Peter? Yet few have fallen more shamefully than he.

If we lean to ourselves, like things will probably befall us. Our strength is weakness. Our enemies are many and powerful; they are long versed in the arts of deception; well acquainted with our weakness; know how, and when, and where to attack us to advantage. Left to ourselves, we should doubtless be snared and taken by them.

Simon was naturally bold and resolute; had great love to Christ, and zeal for his honor: Yet all did not enable him "to stand in the evil day." If Peter fell, who, left to himself, can stand? Not one. But God is able to make the weakest and most feeble stand, and will make them stand if they trust in him. "My grace is sufficient for thee, for my strength is made perfect in weakness." Blessed are they who trust in him.

II. An high opinion of a person's own strength, or love to God and the Redeemer, is most commonly the prelude to a fall. When one thinks himself strong, and feels secure, he is soon taught weakness and dependence, and the need he stands in of a divine guardian, by some advantage gained over him by the enemy: Whereas, those who are sensible of their own weakness, and trust in God, are holden up, and made to stand. "Most gladly, therefore, will I rather glory in my infirmities, that the power of Christ may rest upon—me for when I am weak, then am I strong."

III. As self knowledge is of great importance, unnecessary to our reforming that which is amiss, and to our trading in him who is able to keep us, we should often try ourselves, as in his presence—his, to whom our hearts are open. It becomes us often to retire inward, and examine whether the love of Christ dwelleth in us? Whether we love him more than these? Than the world and the things of it? If Christ is not uppermost in our hearts, "we are not worthy of him." But if we can answer the question put to Simon, as he answered it, Lord thou knowest all things; thou knowest that I love thee, happy are we. We remain in a state of imperfection—may often have occasion to mourn some practical denial of Christ; still, if he who knoweth all things, knoweth that we love him, our love to him will not he overlooked; he will own us before his Father, and reward us with eternal rewards.

IV. Christ's disciples, while in the body, often err; if acquainted with ourselves, we must often know this of ourselves; do we then see our faults?

If any who call themselves Christians live in neglect of self examination, and are consequently strangers to themselves, there is great reason to fear that they are strangers also to the Christian life. The Christian communes much with his own heart, and finds daily occasion to mourn before God, that his service is so defective, and that he so often denies his Lord, by heedless lapses, or by suffering temptation to have such power over him. When the Lord looked on Peter, and thereby brought to his remembrance the warnings which he had given him, his confidence in himself, and then his fall, he went out and wept bitterly.

Every Christian hath a measure of this spirit, and is grieved at his heart, when he calls to mind his shameful denials of his Lord. If any, who think themselves his disciples are blind to their faults, or little affected with them—ready to excuse or extenuate them, especially if hidden from the world; or feel reluctant to take shame to themselves, when they have fallen, it nearly concerns them to examine the grounds of their hope toward God; there is reason to fear that they "hold a lie in their right hands." Those who are Christ's discern their faults; confess and forsake them. Their falls art made the occasion of greater watchfulness, and care to keep themselves from every wicked thing, and perfect holiness in the fear of God. May he grant this to be our temper, for his mercy's sake in Christ. Amen.



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SERMON XIV.

Gifts no certain Evidence of Grace.

Luke x. 20

"In this rejoice not, that the Spirits are subject unto you; but rather rejoice, because your Names are written in Heaven."

Abundant notice of Christ's coming preceded that interesting' event. "To him gave all the prophets witness."

Neither was his entrance here unattended. It was announced by an angelic choir; by a miraculous star; and by a band of eastern magi. The manger which contained him, was particularly pointed out to the shepherds, and his person designated by inspired Simon and Anna. Again,

When entering on his ministry, witness was given for him, both from heaven, and on earth; from heaven by the visible descent of the Holy Ghost, which rested on him, and by a voice testifying that he was the Son in God; on earth by John, and soon after by the seventy: For these were sent to prepare his way, and introduce him to his work.

John was sent before, "to make ready a people prepared for the Lord" —"Repent for the kingdom of heaven is at hand." The seventy, to declare him then entering on his ministry—"The kingdom of God is come nigh unto you."—John did no miracles; but the seventy witnessed Christ's truth, and their own by wonders wrought in his name. In the orders given to them at their mission, we find them only directed to heal the sick, as an evidence of Christ's arrival, and their being sent of him; but by the report made at their return they appeared to have been empowered to cast out devils. They probably did all the mighty works done by the twelve, and by their Lord. Thus they prepared his way.

Doing miracles in Christ's name would raise in those who witnessed it, a desire to see him of whom they spake, and whose power they displayed: And "they were sent two and two before his face into every city and place whither he himself would come."

Had they only proclaimed his arrival, some might have listened; but few would have "believed their report." Greater evidence than their word would have been demanded; as was afterwards of Christ—"What sign shewest thou, that we may believe thee?" Neither would the demand have been unreasonable. Special messages require special evidence; and it is always given to those who are sent of God.

Every deceiver may pretend to a divine mission; but we are forbidden to "believe every spirit, and commanded to try the spirits." The church at Ephesus is commended for having obeyed this command—"Thou hast tried them which say that they are apostles, and are not, and hast found them liars."

Our Savior speaking of the Jews' rejection of him, aggravates their guilt, by a consideration or the plenitude of the evidence which had been given them of his truth. "If I had not done among them the works which none other man did, they had not had sin—but now they have no cloak for their sin—they have both seen and hated both me and my Father." *

* John xv. 22-24.

At the return of the seventy they appear to have been elated with the exercise of the miraculous powers which had been delegated to them—"And the seventy returned again with joy, saying, Lord, even the devils are subject unto us through thy name."

They had witnessed Christ's miracles, but seem not to have wrought miracles themselves till now; and when they found themselves able to do the mighty works which they had admired in their Lord they were filled with joy.

Having made their report, Christ enlarged their powers and promised them protection—"Behold I give you power to tread on serpents and scorpions, and over all the power of the enemy; and nothing shall by any means hurt you." But to prevent them from setting an undue value on these distinctions, the caution in the text is subjoined—"Notwithstanding, in this rejoice not that the spirits are subject unto you; but rather, rejoice because your names are written in heaven".

In discussing the subject, we will, first consider the caution or prohibition—In this rejoice not that the spirits are subject unto you; then the command—But rather rejoice because your names are written in heaven.

I. WE are to consider the caution, or prohibition—In this rejoice not, &c.

But why not? Was it not matter of joy that spirits, evil spirits were subject to them? That they were able to dislodge them from the bodies of men, by commanding them in Christ's name? Certainly. This enabled them to answer the ends of their mission, which had been but very partially answered without it. Wherefore then the prohibition?

It is rather the excess of their joy, than the joy itself which is here forbidden. They seem to have placed an undue value on this power; to have exalted it above it's place, particularly as it concerned themselves. This was the first thing they mentioned at their return; nothing beside seems to have made so deep an impression upon them, or to have given them equal self importance.

To them there were other things more interesting and important; that they were accepted of God, and numbered among the faithful, and that their names were written in heaven, were to them occasions of much greater joy. The gift of miracles proved their mission, and drew the attention of those who witnessed their mighty works; but this was not a saving gift. A person might possess it, yet remain unrenewed, and perish in his sins.

Some appear to have exercised this power, who professed no relation to Christ, but were openly connected with his enemies. This is evident from his expostulation with those who attributed to infernal agency, the authority with which he extorted obedience from evil spirits—"If I by Beelzebub cast out devils, by whom do your sons cast them out? Therefore shall they be your judges." * The same appears from another incident, recorded by St. Mark—"And John answered, saying, Master, we saw one casting on devils in thy name, and he followed not us, and we forbid him, because he followeth not us. And Jesus said, Forbid him not: For there is no man who shall do a miracle in my name, that can lightly speak evil of me." +

* Luke xi. 19. + St. Mark ix. 38, 39.

It seems that some who had seen the disciples cast out devils in Christ's name, though not themselves his disciples, attempted to do the same and succeeded; and that things of this nature were not uncommon after Christ began his ministry; though it did not always, if at all succeed, after his sufferings and exaltation. +

+ Acts xix. 13.

The gift of miracles, like other gifts, was distinct from sanctifying grace. This grace was often joined with that gift; but not always. There was no necessary connexion between them.

Under the former dispensation, the gift of prophecy did not certainly argue a renewed nature. It was sometimes given without it. Balaam had this gift. The deceiver who brought back the man of God who was sent from Judah to reprove Jeroboam, had it. By divine order he told the Jew what would happen to him, because he disobeyed the word of the Lord, and returned to eat bread in that place. Neither is there a trait of sanctity visible on the prophet Jonah, though he was compelled to bear God's messages to Ninevah, and used to make other special communications to men.

Under the gospel dispensation divine administration hath seen the same. Judas had doubtless the gift of miracles in common with his fellow disciples; and many will appeal to the judge in the great day, that they "have prophesied in his name, in his name cast out devils, and in his name done many wonderful works, to whom he will profess, I never knew you," and whom he will send away among the workers of iniquity.

Men are too often estimated by their gifts. Many consider those as the best men who possess the most enlarged, and especially the most showy talents; and despise those of a different description, as though their gifts and graces must be equal. But this is wrong. A person may possess the talents of an angel of light, who hath the temper of an infernal. Such is probably the state of apostate spirits. And some of the greatest of mankind have been some of the worst and most abandoned.

Though this must be evident to the considerate, there is yet a disposition in man to judge others, yea, and himself too, by gifts apart from the grace which falsifies gifts, and renders them beneficial, both to the possessor, and to the world; and at the same time keeps the possessor humble, and prevents him from thinking of himself, above that which he ought to think.

Neither are the renewed out of danger from this quarter. Sanctification being imperfect, distinguished gifts, or usefulness, or uncommon divine communications, are liable to be abused and made to foster pride and raise in the worm too high an opinion of himself. St. Paul "though not a whit behind the very chiefest apostles," needed something to keep him humble and prevent him from being elated by the revelations which were made to him. And he left these things on record as a warning to others; and particularly noted them to the church at Corinth, which abounded with miraculous gifts, and among whom they were exceedingly abused. He declared them not only inferior to charity, or holy love, but, considered in themselves, as of no estimation in a moral view; that a person might possess them in the highest degree, and yet be nothing in religion—"Though I speak with the tongues of men and of angels, and have not charity, I am become as sounding brass, or a tinkling cymbal. And though I have the gift of prophecy, and understand all mysteries, and all knowledge; and though 1 have all faith, so that I could remove mountains and have, not charity, I am nothing. And though I bestow all my goods to feed the poor, and though I give my body to be burned, and have not charity, it profiteth me nothing." * The apostle here supposeth a person possessed of the most eminent miraculous gifts, yet wholly destitute of religion. Could no such case happen, he would not have made the supposition. He did not write to amuse, but to edify and instruct.

* 1 Cor xiii. 1, &c.

Some at Corinth prided themselves in their gifts and despised others —perhaps men's moral state was estimated by them. Therefore did he show the use of those gifts—that they were distinct from renewing grace—that the latter was more excellent than the former; and that the possession of the latter could not be argued from the exercise of the former.

Those gifts were very useful at that day, and in that city, which was filled with idolatry, and almost the headquarters of paganism; but to the possessor they were of less value than Christian graces—"Covet earnestly the best gifts; and yet shew I unto you a more excellent way"—Namely, the charity described in the following chapter, of which we have been treating above.

To prevent the seventy from indulging the spirit which the apostle afterwards thus reproved at Corinth, was the design of the caution given them in the text. Christ observed how they valued themselves on their gifts and checked the spirit its beginning. Rejoice not that the spirits are subject unto you.

II. We are to consider the command—But rather rejoice because your names are written in heaven.

The names of the saints are represented as written in Heaven, This language is figurative, accommodated to human weakness. God hath promised salvation to the faithful and caused them to hope in his mercy; but memorandums are not necessary to remind him of his promises, or records in heaven to entitle the faithful to the heavenly inheritance. God's counsels are always before him. The phraseology of the text is borrowed from the customs of men, who need memorandums and records to secure the fulfillment of engagements.

When men are made free of a city, or state, they are enrolled in the archives of the community—Thence probably the metaphorical language of the text, and similar scriptures: For we often find matters which are determined in the divine councils represented as written in celestial records—Then they that feared the Lord spake often one to another, and the Lord hearkened and heard, and a book of remembrance was written before him, for them that thought on "his name." Zion is said to be "graven on the palms of his hands"—The saints to be written "in the book of life—The dead to be judged out of the things written in the books" which will be opened at the grand assize when the world will be judged in righteousness.

As the rewards of grace are made sure to the righteous, the address to the seventy speaks their knowledge of it—Rejoice because your names are written in heaven. They could not rejoice in an unknown good. But the manner in which their privileged state is mentioned supposes them acquainted with it. Christ did not here reveal it—did not say, your names are written in heaven, therefore rejoice, but rejoice because they are written there—because you know it to be the case.

Neither do they appear to have possessed knowledge, in this respect, which others are denied. Others are also exhorted to rejoice in the Lord. The suffering Christians of that age were often reminded of the rewards in reserve for them, as what would abundantly compensate all their sufferings here; which supposed them acquainted with their title to glory.

But how did they attain this knowledge? And how may others attain it?

By considering the conditions of the promises and seeing that they have complied with them. The promises are made to faith and repentance, to love and obedience. Where these are found on a person, that person may know that his name is written in heaven.

Obedience flows from faith and love. "Every good tree bringeth forth good fruit." The fruits of grace, are the evidences of grace, and the only evidences on which there is dependence. Should an angel from heaven testify to a person that his name was written there, the evidence should be inferior to that which ariseth from the Christian temper evidenced by fruits of holiness. If these were found, that would be useless; if wanting, inefficient. "By their fruits ye shall know them. In this the children of God are manifest." Had a person such testimony from heaven, he could know that the bearer was from above, only by attending to his own heart and life.

"Satan can transform himself into an angel of light." Permitted of God he might have access to our minds and persuade us that our names were written in heaven, while we remained enemies to God and under the condemning sentence of his law, had we no rule by which to try ourselves, and judge of our state; but this is not denied us. Yet some are probably deceived, through infernal influence, and filled with vain hopes. Mistaking the sophistry of Satan, for the operation of the divine Spirit, they boast communion with God and call themselves his children while no portion of the Christian temper is found upon them. Doubtless some, who have gloried in special divine communications have been deceived, relative to the nature and source of the operations which they have experienced. Supposed visions and revelations, are often no other than illusions of fancy, freaks of imagination, or effects of diabolical influence, those affected with them often appear confident of that which sober reason rejects as groundless.

If when we turn the eye inward, we discover faith in Christ, sorrow for sin, love to God, devotedness to his service, and reliance on his grace through a Mediator, and these are evidenced by fruits of holiness, we need no other evidence that our names are written in heaven: But if there are wanting, hope is vain and confidence delusive—Gifts, the most extraordinary, even those of prophecy and miracles are totally unavailing. They leave us but as "sounding brass and tinkling cymbals."

Instances of this kind have formerly occurred: They may occur again. It concerns us therefore to look to ourselves, and see that our hopes are not built on the sand.

REFLECTIONS.

I. The subjection of evil spirits to Christ shows the universality of his dominion: For even apostate spirits have not, in every respect, broken from under his government. He sets them their bounds which they cannot pass. "Hitherto shalt thou come and no farther." When dislodged from a man by his order they cannot not enter a swine without his permission. They are permitted indeed to indulge depravity, but no farther than infinite wisdom sees it; and oftentimes their malice is made subservient to the divine purposes. While Christ had his residence on earth, they were permitted to possess the bodies of men, and his superior power was manifested in their ejection, and thereby a few species of evidence was given to his truth of the gospel—yea they were sometimes made to confess him, when men denied him! "I know thee who thou art; the Holy One of God." *

* Luke iv. 34.

In various ways God hath made use of apostate spirits to effect his holy and merciful designs. They have been used to try the faith, and thereby fit them for glory and honor—Witness the strange trials brought on Job! And all served to restrain pride and depravity, and by the trial of his faith and exercise of his graces, to prepare him for a brighter crown. They may also be instrumental in bringing sinners to repentance. St. Paul speaks of "delivering one to Satan for the destruction of the flesh, that the spirit might be saved in the day of the Lord Jesus: And of delivering men to Satan, that they might learn not to blaspheme." *

* 1 Cor. v. 5, 1 Tim. i. 20.

II. Our subject teacheth us not to value ourselves on account of gifts, or powers. Gifts and grace, we have seen to be distinct —that the former are a kind of common flock, designed not so much for the benefit of the possessor, as of the public; and that a person may possess them in large measure, and yet continue a rebel against God and perish in his rebellion.

God hath wise reasons for the bestowment of gifts, and, in someway, gets glory to himself thereby. But every talent is liable to abuse. If any man abuse them God will require it. Justice may be glorified, where goodness is neglected, and grace despised.

There is power with God to compel such use of his gifts as he requires. By overruling the degeneracy of fallen creatures, they often subserve the more mischievous. Gifts, under the influence his holy purposes. Princes who know him not, are often instrumental in executing his designs.—the Assyrian and Persian monarchs were formerly made to execute his judicial designs on other nations and on his people, though "they meant not so, neither did their hearts think so." Other potentates do the same, and in the same way. Yea God hath power to compel unwilling obedience to his known commands, and hath sometimes done it. Balaam was made to bless Israel and foretel their greatness, while yet the enemy of Israel, and of the God of Israel; and Jonah, to bear God's messages to Nineveh.

To be thus used of God gives no title to his favor. "When God had performed his whole work on Mount Zion," he punished the proud Assyrian whom he had used in the execution of his justice: And Balaam perished among the enemies of Israel. Service undesignedly performed, and that which is the effect of constraint, find no encouragement in revelation. "If I do this thing willingly, I have a reward; but if against my will, a dispensation is committed unto me; what is my reward then?"

III. Though it is lawful to covet earnestly the best gifts, there is a more "excellent way"—there is that which is more valuable, especially to the possessor—the grace which sanctifies the heart. If we have this grace the more gifts we possess the better—they are all consecrated to the service of God. If we have only gifts they may render us of grace, are beneficial, but under that of depravity, baleful in their effects.

Some pride themselves in the powers which they possess, and despise those of inferior abilities—some mistake gifts for graces, or the sure evidences of them. But the day is at hand which will correct mistakes, and exhibit every thing in its proper light. Then the humble followers of the Lamb, who pass through life unnoticed, or unknown, will be found written in heaven, and will be owned and honored, as the redeemed of the Lord. But those who neglect the grace offered in Christ, though they may possess the greatest powers—may speak with tongues of men and angels, and have all faith to the removing of mountains, will be denied of the eternal Judge, and sent away into everlasting punishment. Wherefore, rejoice not, though the spirits may be subject unto you; but rather rejoice because your names are written in heaven.



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SERMON XV.

Human Characters determined only by Divine decision.

1 Corinthians iv. 3, 4.

"But with me it is a very small thing that I should be judged of you, or of man's judgment; yea I judge not mine own self. For I know nothing by myself, yet am I not hereby justified: but he that judgeth me is the Lord."