Luke 23:13–25.

Luke 23:13–25.

To form a just idea of our state by means of his advent, let us once more consider the state of those in hell. Let us suppose that he went down to hell itself, and there proclaimed liberty and salvation to those who would believe in him: the state of his auditors there would exactly represent our state: and if we do not take the same interest in the glad tidings that they would, it is because we do not feel ourselves so utterly lost as we really are.

But whether we will believe it or not, this is our state, and to deliver us from it was the great end of his advent. It was for this, that the Son of God humbled himself to become a son of man; and, if we will believe in him, he will exalt us children of men, that we may be “sons and daughters of the Lord Almighty.”]

  APPLICATION—

  1.      To those who deny that they are utterly lost and undone—

[Produce one person that is not wholly lost, and we will shew you one that has nothing to do with Christ, any more than Satan himself has. It was only them that are lost that Christ came to seek and save. Let proud self-justifying sinners consider this.]

  2.      To those who desire to obtain salvation—

[The person that came to seek and save you was fully equal to the task. He was God as well as man; and therefore there can be no want of efficacy in his blood to pardon, or in his grace to sanctify, you. Trust in him, and he will prove himself able to save you to the very uttermost.]

MDLXII

THE POUNDS

  Luke 19:12, 13.

A certain nobleman went into a far country to receive for himself a kingdom, and to return. And he called his ten servants, and delivered them ten pounds, and said unto them, Occupy till I come.

MANKIND are prone to amuse themselves with prospects of earthly grandeur, and to neglect the most important ends and purposes of life. The Jews were expecting their Messiah to erect a temporal kingdom; the Disciples themselves also were led away by this fond conceit. At our Lord’s last ascent to Jerusalem, this expectation prevailed amongst all orders and ranks of men. To rectify their notions and turn their attention to their proper concerns, he delivered to them this parableb. Christ is the person here intended by the nobleman; he has committed to every man something which is to be improved for him; and he is shortly coming at the day of judgment to reckon with us. These points are so clear that we need insist on them only in a way of APPLICATION—

  I.      Has not Christ given us something to improve for him?

[We are ready enough to fix a high value on what we possess, when we think it will reflect honour on ourselves: but we are apt to think lightly of it, when we are reminded of the responsibility connected with it. Few indeed have great talents or extensive influence; but every person has at least a pound committed to him. Have we not, in the first place, been endued with reason? This surely is capable of great improvement. Have we not also enjoyed many sabbaths and ordinances? These might have been turned to a good account for God. Have we not also had access to the Holy Scriptures? From these we might have learned all the mysteries of godliness. We should therefore have studied them with all humility and diligence. Have we not experienced many convictions of conscience and gracious operations of God’s Spirit? These are inestimable, and may be made subservient to our eternal welfare. Have we not received many calls and warnings from God in his Providence? These, if duly attended to, might have been occasions of much good to our souls: and all these things are mercies, of which we must hereafter give an account.]

  II.      What improvement have we made of his favours?—

[The injunction given to all, is, “Occupy, that is, Trade, till I come;” and all these things are given us to be improved for God. What use then have we made of the pound committed to us? Have we employed our reason in search of Divine truth? Have we spent our Sabbaths in meditation and prayer? Have we profited by the ordinances as we might have done? Have we taken the Scriptures as a guide to our feet and lantern to our path? Have we obeyed the dictates of conscience, and the motions of God’s Spirit? Have we laid to heart the various dispensations of Providence which we observed in our own concerns, and in the world around us? Have we, in short, laboured to improve our time, our money, our influence for him who has entrusted them to our care? Have we laboured earnestly to fulfil that apostolic injunction—?]

  III.      What excuse have we for neglecting to improve them?—

[The slothful servant cast the blame upon his lord: nor are there wanting amongst ourselves those who resemble him. We say, God requires more than he will enable us to perform: but can this be affirmed with even a shadow of truth? Do not his promises extend to all our wants? May not every one adopt the words of the Apostle Paul—? Even if this assertion were true, it would not justify our supineness. The more “austere” our Lord were, the more we should fear to provoke him: we should endeavour at least to approve ourselves to him as we could. If we could not do all, it is no reason that we should do nothing. If we could not improve his money by trading, we should “put it into the bank.” Our excuses then will only turn to our confusion. God will justly say to us, “Out of thine own mouth will I judge thee.”]

  IV.      What recompence have we reason to expect?—

[Our Lord will reward every man according to his works. Are we ready then to give up our account to him? Can we say, “Lord, thy pound hath gained ten, or five pounds?” Can we say upon good grounds that it hath gained even two? Happy for us, if we have the testimony of our conscience respecting this. We shall gladly, like the good servants, ascribe the honour to our Lord: we shall adopt the language of the Apostleh—, and of David—: nor will our Lord be backward to reward our faithful exertions. He will recompense every one in proportion to his labour and success; and to every one he will give what infinitely exceeds the value of his servicesl. But, alas! are there not many who have hid their money in a napkin? What recompence then must such slothful servants receive? Christ will shortly deprive them of the means of grace they possess, and make them monuments of his everlasting displeasure: nor will this be the reward of those only who dissipate his money: it will be the certain recompence of unprofitableness. Let not any one therefore hope to be approved while he continues idle: let not any one be satisfied with mere negative holiness: let our exertions in our Master’s service be unwearied: let us, like the saints of old, look to the recompence of reward: and let us stand ready to give up our account with joy. So shall we have confidence before him, and not be ashamed at his comingn.]

MDLXIII

THE REBELLIOUS CITIZENS

  Luke 19:12, 14.

A certain nobleman went into a far country, to receive for himself a kingdom, and to return—But his citizens hated him, and sent a message after him, saying, We will not have this man to reign over us.

THERE is scarcely any one to be found who does not imagine he loves God. Men form erroneous notions of the Deity, and then approve of him as corresponding with their views of his character. But, if all his attributes were faithfully set before them, they would rather turn from him with hatred and disgust. The Jews conceived, that, when their Messiah should come, they should all be ready to welcome his arrival. But, when he really did come, and declared that his kingdom was not of this world, they poured contempt upon him, and persecuted him unto death. To shew them this conduct of theirs was foreseen, our blessed Lord advertised them of it before it came to pass. And, to rectify their views, spake to them the parable before us.

“The nobleman who went into a far country to receive a kingdom,” represented our Lord Jesus Christ—

[We are not to look for any hidden meaning in the title here given him: but it was well suited to the Lord Jesus as the only- begotten Son of God. His journey “to a far country to receive a kingdom,” to us appears dark; but to a Jew, it would be exceeding clear and apposite. The ecclesiastical and civil governors were at that time appointed by the Roman emperor; and were frequently sent for, either to be confirmed in their authority, or to answer for their abuse of it. This was well known to the Jewish nation; so that, as applied to the Messiah, the allusion would appear both obvious and elegant. The Lord Jesus, though he was a king from the very hour of his birth (for he was “born King of the Jews”), never assumed any thing of royal dignity, but lived in so mean a condition, that sometimes “he had not even where to lay his head.” But on his ascension to heaven, he was “exalted to be a Prince and a Saviour,” and was invested with authority over all the powers of heaven, earth, and hellc.”]

The conduct of the citizens towards this nobleman marks the conduct which would be observed towards the Lord Jesus both by Jews and Gentiles—

[They “hated him,” we are told, “and sent a message after him, saying, We will not have this man to reign over us.” Thus the Jews treated our blessed Lord whilst he was yet in the midst of them; for they even put him to death for making himself a king, and declared, that they “had no king but Csesar.” And after his ascension they strove to the uttermost to prevent the establishment of his kingdom upon earth, persecuting to imprisonment and death all who called themselves his subjects.

And what is the treatment which he receives from us at this day? The conduct of those citizens, as expressed in their message, marked deliberation, union, virulence: and with these is our conduct very clearly stamped. Our rejection of Christ is not sudden or occasional, but constant and uniform — — — Nor is it peculiar to any one description of persons, but is found in all of every rank and every age — — — Nor is there any other thing under heaven which so kindles the wrath of men, or instigates them to such implacable animosity, as this; “Ye shall be hated of all men for my name’s sake,” and “whosoever killeth you, shall think he doeth God service”— — —]

The recompence awarded to them by him, shews what all the enemies of Christ must expect at his hands—

[He said to his attendants, “Bring hither those that were mine enemies, and would not that I should reign over them, and slay them before me.” So when our blessed Lord shall come to judge the world, will he say to his attendant angels. He bore long with the Jews before he destroyed them: and so he may do with us. But he inflicted on them at last a judgment heavier far than ever befell any nation under heaven. And on us also at last, when the day of grace has terminated, shall wrath come to the very uttermost. Now every repenting sinner shall be spared and made partaker of his mercy: but then no pity shall be shewn to any impenitent transgressor; but all without exception shall have the cup of God’s indignation put into their hands, and shall drink of it to all eternity. If the sword that smites his rebellious subjects were to put an end to their existence, it were well: but the death which it inflicts will be attended with an agony of which no conception can be formed, and of which there shall be no mitigation or end so long as God himself shall endure.]

  And now let me make my APPEAL to you:

  1.      Has not this been your conduct?

[The kingdom of Christ has been set up amongst you, and you have all been repeatedly called upon to submit to his sceptre. But who amongst you have thrown away the weapons of your rebellion? Who have renounced “the lords which have hitherto had dominion over them, and determined henceforth to make no mention of any other name than that of Christ?” Who account “his yoke light and easy,” and desire to have every thought of their hearts subjected to the obedience of Christ? You cannot but know that from your very earliest days, your own will, rather than his, has been the rule of your action; and that, instead of humbling yourselves before him, and seeking mercy through his atoning blood, you have maintained a stoutness of heart, most of you, at least, even to the present hour. I am well aware, that all have not equally avowed their independence on him, or proceeded to the same extremities in their rebellion against him: but whether you have rejected him with Pharisaic pride or with Sadducean indifference, the effect has been the same; you have equally in your hearts said, “Who is Lord over us?” “I know not the Lord, neither will I obey his voice.” I warn you then, that though he has with astonishing patience and long-suffering borne with you hitherto, the time is shortly coming when he will call you to account; and when, if you persist in your rebellion, he will say, “Bring hither those that were mine enemies, who would not that I should reign over them, and slay them before me.”]

  2.      Is not this your desert?

[We are apt to wonder at the Jews, that they could treat with such envenomed hostility a man like our blessed Saviour, so mild, so benevolent, so blameless. But their guilt is not to be compared with ours, whose views of his character are incomparably more enlarged. They saw him but as a man. We know him to be God as well as man, even “Emmanuel, God with us.” They knew not the true end of his coming into the world: we know that he came “to give his life a ransom for us,” and by his own obedience unto death to make reconciliation for us with our offended God. We even profess to believe in him, and to be his obedient followers: and yet, in our conduct, we shew ourselves “enemies to him in our minds by wicked works,” even as they. What then can we expect but that the sword of vengeance shall be drawn forth against us, and that, when we shall stand before him in the last day, he will bid us to “depart accursed into everlasting fire prepared for the devil and his angels.” Dear brethren, I pray God you may not, by persisting in your rebellion, reduce yourselves to this awful condition. Now, if you will submit yourselves to him, he will be gracious and merciful unto you, and will “blot out your iniquities as a morning cloud;” but if you suffer this day of grace and salvation to pass unimproved, you will deplore it to all eternity: for “how can ye escape, if ye neglect so great salvation?”]

MDLXIV

TALENTS LOST, IF NOT IMPROVED

  Luke 19:26.

I say unto you, That unto every one which hath shall be given; and from him that hath not, even that he hath shall be taken away.

THE force of habit, irrespective of any particular influence from above, is well known. But, in addition to that, God has annexed a blessing to the use of means, and has promised that they shall not he employed in vain. The words before us were uttered by our blessed Lord on different occasions. They seem to have been used by him as a kind of proverb. At all events, as being so repeated by him, they deserve particular attention. We may well consider them in a threefold view:

  I.      As a principle established—

God has ordained, not only that means shall be used in order to the end, but that the very mercies he has vouchsafed to us shall be either augmented or diminished, according as we exert ourselves for the improvement of them, or suffer them to lie by us unimproved. This he has established as a principle,

  1.      In nature—

[Every thing, in the first instance, is the gift of God. The fertility of the earth, the vegetative power of the seed, the genial influence of the sun and rain, are all of God. But still they would all be in vain without the labour of man. Adam was required to labour, even in Paradise: and so, now, man must till the ground, and use all the means which the different kinds of agriculture require, in order to ensure a crop; and, if he neglect his duty in these respects, not only will he lose the fruits which he might otherwise have obtained, but his land will sustain an injury which the labour of years will be scarcely able to repair. This is the account given us by Solomon, after beholding with his eyes the very event itself: “I went by the field of the slothful, and by the vineyard of the man void of understanding; and, lo, it was all grown over with thorns, and nettles had covered the face thereof, and the stone wall thereof was broken down. Then I saw and considered it well: I looked upon it, and received instruction. Yet a little sleep, a little slumber, a little folding of the hands to sleep: so shall thy poverty come as one that travelleth, and thy want as an armed man.” Through his neglect of the proper means, not only does he fail to be enriched; but he loses what he possessed; and poverty, with gradual and irresistible force, seizes hold upon him.]

  2.      In grace—

[All the faculties which we possess are given us from above. But the understanding must be cultivated, the affections must receive a proper direction, and the conscience be exercised as in the presence of the heart-searching God. If we will not exercise the faculties in the way which God has appointed, not only shall we suffer loss of all that we might have attained, but the understanding will become blind, the affections sensual, and the conscience seared. These were the very effects produced by the ministry of the Prophet Isaiah, amongst his hearers; as also by our blessed Lordc and his Apostles, in their ministrations: so that in every age those words of Solomon have been verified, “He becometh poor that dealeth with a slack hand; but the hand of the diligent maketh riche.”

If it be said, that our entire dependence upon God for every thing may well supersede all labour on our part; I answer, that, instead of superseding our exertions, it is urged as an encouragement to us to labour with all our might: “Work out your own salvation with fear and trembling; for it is God who worketh in us both to will and to do of his good pleasure.” Nothing will be added to us but in the use of means; and “whether we be righteous or wicked, the fruit of our doings, and the reward of our hands, shall be given to us.”]

The words of our text may be further considered,

  II.      As a fact realized—

They are realized in the experience of all, and especially amongst the people of the Lord;

  1.      In their gifts—

[God has given to his servants somewhat of a spiritual discernment; perhaps, too, a faculty to impart the knowledge they possess, and an ability to spread their wants before the Lord in prayer. Now these, and such like gifts, are increased by use, and lessened by neglect. Let any one look back to the time when any of these gifts were bestowed upon him, and mark what measure of improvement he has made of them; and then let him compare his present state in relation to them: and I doubt not but that he will acknowledge the truth of our Lord’s assertion, that, whilst a good and diligent use was made of the gifts, they were augmented to him; and that, when he became remiss in the use of them, they were proportionably diminished. Indeed, this is nothing but what we are taught expressly to expect at the hands of God: for we are told, “It is impossible for those that were once enlightened, and have tasted of the heavenly gift, and were made partakers of the Holy Ghost, and have tasted the good word of God, and the powers of the world to come, if they shall fall away, to renew them again unto repentance; seeing they crucify to themselves the Son of God afresh, and put him to an open shame.” Here it is evident, that not only does a neglect of talents prevent the increase of them; but it causes them to be withdrawn, and brings an obduracy over the heart, and indisposes it for the reception of any further blessings.]

  2.      In their graces—

[On some, God has bestowed a measure of contrition, and faith, and love, and peace, and holiness: and we see, by the stony-ground hearers, what declension takes place in these graces, when the possessor of them becomes remiss in secret duties. He “leaves his first love:” and “the things which remain in him are ready to die; insomuch, that he may appear rather as one dead, than alivek.” Let any one call to mind those favoured seasons, when his heart was dissolved in tears of penitential sorrow, or elevated with joy under a sense of God’s pardoning love: let him now say, Whether, after having lost them by neglect, he finds it an easy thing to regain them? Rather let him say, Whether he be not in danger of having that realized, in his experience, which St. Peter has so awfully declared: “If after they have escaped the pollutions of the world, through the knowledge of the Lord and Saviour Jesus Christ, they are again entangled therein, and overcome, the latter end is worse with them than the beginning. For it had been better for them not to have known the way of righteousness, than, after they have known it, to turn from the holy commandment delivered unto them.” A work of grace is not like the work of a statuary, which, if left for a season, will be found unchanged; but like a stone rolled up a hill, which, when the labour ceases, will descend to the bottom, and require all the work to be performed again.]

Well then, may we regard the words of our text,

  III.      As a lesson inculcated—

Surely there is much in these words,

  1.      For our warning—

[There is not any one of us who has not some talent committed to him: and for that, whether it be more or less, we are responsible. The man who had but one talent, did wrong to hide it in a napkin: and justly was it taken from him, and he was consigned to punishment, as an unprofitable servant. We must “look to ourselves, and diligently too, that we lose not the things which we have wrought, but that we receive a full reward.” The Israelites who came out of Egypt, and yet perished in the wilderness, are held forth to us as a warning to make a due improvement of the mercies we have received. Our Lord also bids us to “remember Lot’s wife.” To every one of you, then, I would say, Employ your time, and put forth all your powers, in the service of the Lord. This is to every one of you a day of grace, a day of salvation. The Gospel now sounds in your ears. The Saviour is proclaimed to you in all the wonders of his love and mercy; and not one of you that will call upon him, shall be rejected. On the other hand, if, like Capernaum, you are exalted in your privileges, like Capernaum, shall you also be distinguished by a heavier condemnation, if you abuse them.]

  2.      For our encouragement—

[If only we will engage diligently in the work assigned us, verily “our labour shall not be in vain in the Lord.” Hear what blessed encouragement is afforded us by an inspired Apostle: “Giving all diligence, add to your faith, virtue; and to virtue, knowledge; and to knowledge, temperance; and to temperance, patience; and to patience, godliness; and to godliness, brotherly-kindness; and to brotherly-kindness, charity. For if these things be in you, and abound, they make you that ye shall not be barren or unfruitful in the knowledge of our Lord Jesus Christ. Wherefore, brethren, give diligence to make your calling and election sure: for if ye do these things, ye shall never fall; but so an entrance shall be ministered unto you abundantly into the kingdom of our Lord and Saviour Jesus Christ.” What can any of us desire more than this? We would not wish to have our own labours dispensed with: all that any of us can wish, is, to be assured that they shall be effectual to the desired end. In the name of Almighty God, then, I declare to all of you, that to him who will employ his talents “shall more be given, and he shall have abundance;” abundance here, for more special improvement; and abundance hereafter, as his recompence of reward.]

MDLXV

CHRIST’S ENEMIES WARNED

  Luke 19:27.

Those mine enemies, which would not that I should reign over them, bring hither, and slay them before me.

IN any assembly of Christians, there appears, externally, but little difference between one and another: for, as all profess the same faith, it may be supposed they stand nearly on the same footing as it respects the eternal world. But amongst them, if there be found many “friends” of the Lord Jesus Christ, who shall be acknowledged and rewarded by him in the future judgment, there will also be found many who, as enemies, shall be made objects of his everlasting displeasure. To assist you, my brethren, in ascertaining to which party you belong, and what sentence from him you are to expect, I will endeavour to shew you,

  I.      Who are they whom Christ will account his enemies—

We, in general, number none amongst his enemies except those who have been guilty of some very flagrant transgression; and even for them we find so many excuses, that we are ready to acquit them of any intentional disrespect to him. But he will judge by a very different standard from that which we adopt. He will inquire, What has been our regard for him, and what our conduct in reference to his revealed will?

He requires all to take upon them his light and easy yoke—

[He has a right to demand this at our hands. As our Creator, he may well expect that every faculty we possess should be employed for him. As our preserver, in whom we live and move and have our being, he is yet further entitled to every service which we can render to him. Above all, as our Redeemer, who “has bought us with the inestimable price” of his own blood, he may well expect that we live only for him, and that “our whole body, soul, and spirit be sanctified to his service.]

In what light, then, must he view us, if in this we counteract his will?

[Can he call us his friends? or can we flatter ourselves that we have any title to be regarded by him under that character? If “we will not that he should reign over us,” that very disposition is itself an irrefragable proof that we are “enemies to him” in our hearts: we are enemies to his will, his kingdom, his glory. We cannot serve God and mammon too: whichever we affect, we must of necessity hate and despise the other. We may think this “an hard saying:” but there is no such thing as neutrality in reference to God: “Whosoever will be the friend of the world, he is thereby constituted the enemy of God” — — —]

Supposing such persons to be justly designated the enemies of Christ, let us consider,

  II.      What is the judgment that awaits them—

They will certainly be distinguished by the Judge of quick and dead—

[Men in this world, who can judge only by the outward appearance, may easily be mistaken in their estimate of human character: but to Him who will decide the destinies of men, the most secret recesses of their hearts are open. He will discern with infallible certainty what their true character was: to his all-seeing eye it will be as obvious as to us is the difference between sheep and goats. And when he shall say to his angels, “Bring them hither,” there will be no possibility of escape. None can hide themselves so as to escape their search; nor can any resist the power that summons them to his presence.]

Then will be inflicted on them the threatened judgments—

[Capital punishment amongst men is merely a privation of life: but the punishment that will be inflicted on the enemies of Christ will be of perpetual duration. There is “a lake of fire and brimstone, into which they will be cast;” and “the smoke of their torment will ascend up for ever and ever.” This the Prophet Nahum distinctly affirms: “God is jealous, and the Lord revengeth: the Lord revengeth, and is furious: the Lord will take vengeance on his adversaries, and he reserveth wrath for his enemies.” The Psalmist also, if possible, yet more pertinently declares, “Thine hand shall find out all thine enemies; thy right hand shall find out those that hate thee. Thou shalt make them as a fiery oven in the time of thine anger: the Lord shall swallow them up in his wrath, and the fire shall devour them.”]

  ADDRESS—

  1.      Those who think this a hard sentence—

[Let me ask, What can you reasonably expect? Can you suppose that God will “put no difference between his friends and his enemies; between those who serve him, and those who serve him not?” But you think that God will proclaim a general amnesty; since he is too great to be affected by any thing that we have done, and too good to notice it with such severity. Amongst earthly governments, a general amnesty may well be proclaimed, and punishment be limited to those who have been the ringleaders in rebellion. Indeed, a monarch who should proceed to extremity with all who have risen up against him, might almost depopulate his empire; and, if he exercise mercy, the pardoned rebels may richly repay him by their fidelity in future. But God needs not us, nor can ever be repaid by us, for any lenity which he may exercise. He must and will fulfil his own word, and will execute judgment on all impenitent transgressors. And the only hope that remains for us, is, to humble ourselves before him, and to seek for mercy through that very Saviour, against whom we have rebelled.]

  2.      Those who acquiesce in it—

[Many acquiesce in the declarations of God as true, who by no means approve of them as good: and I pray you, brethren, not to confound these ideas, or to give yourselves credit for the better feeling, because you cannot divest yourselves of that which forces itself irresistibly upon you. Never imagine that you are right in the sight of God, till you delight in the Redeemer’s yoke as light and easy, and are ready, as faithful subjects, to lay down your lives in his service.]

MDLXVI

OUR LORD’S TRIUMPHANT ENTRY INTO JERUSALEM

  Luke 19:37, 38.

And when he was come nigh, even now at the descent of the Mount of Olives, the whole multitude of the Disciples began to rejoice and praise God with a loud voice for all the mighty works that they had seen; saying, Blessed be the King that cometh in the name of the Lord: peace in heaven, and glory in the highest.

DURING the greater part of our Lord’s ministry upon earth, he abstained, for the most part, from an avowal of his Messiahship, especially when conversing with the Scribes and Pharisees: he rather left it to be inferred from his words and actions, than asserted it in plain terms. Two reasons he had for this reserve: one was, to prevent his zealous followers from proclaiming him a king; and the other was, to keep the wrath of his enemies from breaking forth to the uttermost, before he should have finished the work which God had given him to do. Now, however, the time being come for him to return to his Father, he openly acknowledged himself to be that King, of whom the Prophet Zechariah had spoken, saying, “Rejoice greatly, O daughter of Zion! shout, O daughter of Jerusalem! Behold, thy King cometh unto thee: he is just, and having salvation; lowly, and riding upon an ass, and upon a colt, the foal of an ass.” In general, the fulfilment of prophecy was left to the course of events: but here our Lord himself directed the events which were to accomplish the predictionb. The acclamations of the multitude, at the time of his fulfilling this prophecy, will afford us a profitable subject for our present meditation. Let us consider,

  I.      The acclamations themselves—

Doubtless the people at that time had abundant reason to rejoice—

[They had long seen the wonderful works which the Lord Jesus had done; and more especially a most stupendous miracle just wrought—the restoring of Lazarus to life, after he had been dead four days. This carried to the minds of multitudes a more than ordinary conviction of Christ’s Messiahship; because Lazarus went in and out before them, a living witness of his power: and so universal was this impression, that “the chief priests consulted to put Lazarus to death,” in order to remove from before their eyes an evidence which they could not withstand.

Persuaded that he was indeed the Messiah, they welcomed him with suitable expressions of admiration and love. They felt that it was an inestimable privilege to behold Him of whom Moses and the prophets had for so many ages spoken, and whom many prophets and kings had in vain desired to see.]

The particular expressions of their joy must be distinctly noticed—

[They were the very terms which David, a thousand years before, had suggested as suited to the occasion. How far the people used them in their highest sense, we cannot exactly declare. We fear their views of him were too carnal to admit of their entering into the full import of the Psalmist’s words. Yet, even in their view of them, the sending of the Messiah was justly deemed an evidence of God’s good-will towards them; and they did well in rendering unto God the utmost possible tribute of adoration and thanksgiving.]

But, not to occupy our time with that which merely concerned them, let us consider,

  II.      What reason we also have for similar expressions of joy—

That Jesus is come to us, we can have no doubt. We, therefore, have reason for more exalted joy; because,

  1.      The evidences of his Messiahship are to us more clear—

[We have all the same evidences that they had; except that they saw the miracles with their eyes, whilst we only hear of them by the report of others. Yet, when that report is duly considered, it will be found not a whit less satisfactory than ocular demonstration. Besides, we have an evidence which they could not have; an evidence far surpassing all other; namely, the resurrection of our Lord Jesus Christ himself from the dead. On this, Jesus had, from the very beginning, rested the whole weight and evidence of his pretensions: “Destroy this temple; and in three days I will raise it up again.” This, we are told, “he spake respecting his body,” which he would raise from the grave the third day. Knowing, therefore, that he has accomplished this, we can have no doubt who He is, or that he is “declared to be the Son of God with power, by his resurrection from the dead.”]

  2.      The nature of his kingdom is, by us, more fully understood—

[They, not excepting even his own Apostles, had an idea of a temporal Messiah, who should deliver them from the Roman yoke, and exalt their nation to greater power and splendour than ever they enjoyed even in the days of Solomon. But we know, that his kingdom is spiritual; and that he is come to deliver us from sin and Satan, death and hell. We have indeed in ourselves an evidence of his power. We know what it is to have “his kingdom set up within us;” to have both his enemies and ours bruised under our feet; and to be “brought into the glorious liberty of the children of God.” We, therefore, have proportionably greater reason to rejoice; because the benefits which we are taught to look for are so far beyond all that they had any conception of.]

  3.      The interest we have in him is also more deep and lasting—

[Many of them had been healed in their bodies; but we, even every one of us that welcomes him aright, have been healed in our souls, and have his healing work continually carrying on within us. They, whatever benefits they might receive, looked only to this life as the season for enjoying them. But we look to the eternal world, as the true and proper season for enjoying the fulness of his blessings. The commencement of them, indeed, we here possess, in pardon of sin, deliverance from its power, and in the manifestations of God’s love to our souls. But these are only earnests of our full inheritance, which we shall possess for ever in a better world.

I think, that when these considerations are duly weighed, we shall have no hesitation in adopting, in the highest possible sense, the acclamations that were used by them.]

  Let me, however, ADD,

  1.      A word of caution—

[It is evident that the joy of that people was of a tumultuous kind: and I confess I am no friend to such expressions of piety amongst us. It was suited for them; but it is not so for us. Our joy in the Lord should be more intelligent, more humble, more quiet, more enduring.

We should have just views of Christ altogether, and of the whole work which he came to accomplish — — — We should have a deeper sense of our need of him, and of our utter undone state without him — — — We should have less of animal fervour, and more of that which is spiritual — — — And, with us, it should be not merely occasional, as called forth by some particular circumstance, but the daily and continued habit of our minds. In a word, ours should resemble rather the joy of the glorified saints above, who prostrate themselves on their faces before the throne, and rest not, day nor night, in ascribing glory to Him that sitteth on the throne, and to the Lamb.]

  2.      A word of encouragement—

[If you truly glory in the Saviour as you ought to do, you will find Pharisees in abundance ready to condemn you for your zeal and love. One would have thought, that the reasons which that people had to exalt the Saviour were abundantly sufficient to justify them, even in the eyes of those who could not participate their joy. But envy is of a peculiarly malignant character: and they who have no piety themselves, hate to behold the exercise of it in others. Know, however, that if man condemn, God approves, the exercises of love; and that they who “confess Christ before men shall be confessed by him before God and all his holy angels.”]

MDLXVII

OUR DUTY TOWARDS THE LORD JESUS CHRIST

             Luke 19:40.

I tell you that, if these should hold their peace, the stones would immediately cry out.

THE exercise of the affections is not only approved, but applauded, when earthly things are the objects of our pursuit: but, when the soul is attracted by heavenly objects, the livelier emotions of the mind are deemed enthusiasm; and even gratitude itself must restrain its voice, lest it incur the censure of the world. But, whatever construction may be put upon our conduct, or whatever difficulties we may be called to encounter in the discharge of our duty, we should study to approve ourselves to God, and to render unto him the honour due unto his name. At the time of our Lord’s triumphant entry into Jerusalem “the whole multitude of his Disciples began to rejoice, and to praise God for all the mighty works that they had seen.” But, acceptable as this tribute of praise was to God, it excited only envy and indignation in the breasts of the malignant Pharisees. They considered this display of their gratitude as a just ground for displeasure; and therefore desired our Lord to silence them; “Master,” said they, “rebuke thy Disciples.” Our blessed Lord, however, instead of rebuking, vindicated his Disciples; and declared, that if, from any motive whatever, they should be induced to withhold their grateful acknowledgments, they would do so to their eternal shame: “I tell you,” &c.

In discoursing on these words, we shall,

  I.      Shew what obligations we lie under, to magnify and adore the Lord—

The Disciples at that time had abundant reason to praise his name—

[They had seen the miracles he had wrought, and especially that of raising Lazarus from the grave after he had been dead four days: perhaps many of them had themselves experienced his power to heal. From what they bad seen and heard, they were assured, that he was the Messiah so long promised to the world: and they regarded his advent as the most wonderful expression of God’s favour toward their whole nation. Could they then keep silence? Were they to be blamed for testifying their love to this august Personage, now that they saw him in the very act of fulfilling one of the most remarkable of all the prophecies? When they were thus highly privileged to witness, what “many prophets and kings had in vain wished to see and hear,” would they not have been guilty of the basest ingratitude, if they had held their peace? If Abraham leaped for joy at a distant prospect of that period, should not they much rather?]

But our obligations to praise him are far greater than theirs—

[We have a far clearer knowledge of the dignity of his person. They viewed him indeed as “a great prophet;” and on some occasions they seemed to have thought him more than human: but on the whole, they considered him as a mere man, though indeed the greatest of men. But we know him to be “God manifest in the flesh,” even “God over all, blessed for ever.” And shall we behold in him such adorable majesty and condescension, and yet withhold from him our tribute of praise?

We also are far better acquainted with the ends of his mission. The Disciples supposed that he was sent to instruct them more fully in the knowledge of God’s will, to deliver them from the Roman yoke, and to make them a prosperous and happy people. But we know that he came to deliver us from the yoke of sin and Satan, to reconcile us to God by the death of his cross, to teach us, not by his word only, but by his Spirit, and finally, to save us with an everlasting salvation. Are not we then bound to bless and adore his name?

Moreover, we have a far deeper insight into the extent of his benefits. If the Disciples had seen their nation raised to universal empire, and enjoying uninterrupted peace and prosperity, they would have been well satisfied, and would have looked for nothing beyond it, especially if they themselves were exalted to the highest offices of dignity and power. But we look for infinitely richer benefits at his hands. We expect the pardon of sin, and peace with God, and victory over our spiritual enemies, and “a kingdom that cannot be moved.” Shall we then refuse to praise him? “If we should hold our peace, will not the very stones cry out against us?”]

This being clear, we shall proceed to,

  II.      Enforce our duty from some additional considerations—

That we may be excited to rend the air with our acclamations and hosannas, let us consider,

  1.      How delightful a duty this is!

[It is justly observed by the Psalmist, that it is not only “a good,” but also “a pleasant thing to be thankful.” Who can doubt which were the happier, the disciples who shouted forth the praises of their Lord, or the Pharisees, who, with malignant jealousy, strove to silence them? Indeed, a devout and grateful spirit is a foretaste of heaven itself; and, as far as relates to the outward exercise of their affection, the Disciples on that occasion strongly resembled the heavenly hosts: they all were penetrated with fervent love to the same divine object, and exerted all their powers to magnify his name. Let us then, each in his place and station, be followers of them; and our happiness shall surely rise with our employment.]

  2.      How reasonable a duty it is!

[The Pharisees, if they had been asked the reason of their conduct, would doubtless have offered many specious arguments in vindication of themselves. They might have imputed the conduct of the Disciples to enthusiasm, ostentation, hypocrisy. They might have blamed Jesus for suffering them to raise such a tumult, and to endanger thereby the peace of the whole city. They might have ascribed his acquiescence to vain-glory, and a love of popularity, which did but ill accord with his pretensions to superior wisdom and humility. This would have appeared very satisfactory in their eyes; and they, like our modern Pharisees, would have arrogated to themselves the exclusive name of rational Christians. But we know on whose side reason was in the instance before us: and as long as infinite greatness, and unbounded goodness, deserve our admiration, so long will it be reasonable to bless and magnify our adorable Jesus with all our might.]

  3.      How necessary a duty it is!

[The Pharisees thought that, if Jesus merited any respect at all, his Disciples should have regarded him only with silent reverence, instead of attracting so much attention by their clamorous proceedings. But our Lord told them, that silent reverence, however great, was not sufficient; that they were bound to give a public testimony of their affection; and that, if they withheld it, they would be traitors to his cause. Though therefore we be not called to bear our testimony precisely in the same way, yet are we all bound to confess Christ before men, and to let it be seen, “Whose we are, and whom we serve.”

Shall it be said, That there is no such occasion now for our public acknowledgements as there was then; we answer, That the world needs as much as ever to have their attention drawn to the Lord Jesus, and to be stimulated to love and serve him. And, if this were not the case, still it would be our duty to confess him openly, since in heaven, where he is universally known, he is universally and incessantly adored.]

  ADDRESS—

  1.      Those who, like the Pharisees, have no heart to adore the Lord—

[It is not difficult to determine who would have taken part with the Disciples, and who with the Pharisees. We need only ask, What is our conduct now? Are we frequently and fervently engaged in the secret exercises of the closet, and are we bold in confessing Christ before an ungodly world? Or are we formal in secret duties, and ready to blame the superior zeal of others? If we be of this latter class, we should surely have joined the Pharisees in their opposition to the Disciples. To such then we say, Deceive not yourselves with vain excuses: nor think to justify yourselves by condemning others. Suppose for a moment that the Disciples, in their zeal, had exceeded the strict bounds of prudence and propriety: was that any reason why the Pharisees should render him no praise at all? Was less due from them, because others paid too much? Yea rather, was not their pretended zeal for propriety, a mere cloak for their own envy or indifference? Away then with such base dispositions as they manifested; and, instead of blaming the zeal of others, endeavour to “glorify Christ with your body and your spirit which are his.” Far be it from us to countenance excess: but in this lukewarm age, we are far more in danger of erring from defect. This, at least, is your danger, whilst, with all your jealousy about being “righteous over-much,” you have no fears lest you should not be found “righteous enough.” To you therefore, in the name, and by the command, of Christ himself, we say, “Be zealous and repent.”]

  2.      Those who, like the Disciples, feel their hearts warmed with love to Christ—

[You must expect to meet with opposition from the world, and especially from proud, envious, malignant Pharisees. But let not the fear of their censures deter you from the path of duty. If Jesus have given up his life for you, it is a small matter for you to give up your names for him: and if you will not bear so light a cross as that of being called by some opprobrious name for him, you have little reason to number yourselves among his true disciples. It will be proper indeed for you to consider times and places, and sometimes to lay a restraint on your feelings, Jest by an unseasonable disclosure of them, you “cast your pearls before swine, that will only turn and rend you.” But let not the fear of man be the restraining principle: rather, let the love of Christ be the one motive for moderating, as well as for exhibiting, the proofs of your love. Then shall you in due season have a public testimony of his approbation, when those who now condemn you shall be themselves condemned.]

MDLXVIII

CHRIST’S COMPASSION TO LOST SINNERS

  Luke 19:41, 42.

And when he was come near, he beheld the city, and wept over it, saying, If thou hadst known, even thou, at least in this thy day, the things which belong unto thy peace! but now they are hid from thine eyes.

IN profane history we are often called upon to admire the actions of conquerors, and of heroes. But most of the feats proposed for our admiration serve rather to evince the depravity of our nature; and are calculated only to excite horror and disgust in a well-instructed mind. Perhaps, of real magnanimity, the world never yet witnessed a more glorious instance than that before us; wherein we behold the Saviour of mankind weeping over his blood-thirsty enemies, and most pathetically lamenting their invincible ignorance and unbelief. To enter fully into the scope of his words, it will be necessary to consider them,

  I.      In reference to Jerusalem—

The Jews had long been the most favoured nation under heaven—

[They had had the oracles of God committed to them, when the rest of the world were left to the suggestions of unenlightened reason. The way of life and salvation was exhibited to them in their daily sacrifices, and more especially in those offered annually on the great day of atonement. They had been taught by a long succession of prophets, who were divinely qualified and commissioned to make known to them the will of God. Above all, they had now been privileged to hear the Messiah himself, and to see all his doctrines confirmed with the most numerous, most stupendous, and most unquestionable miracles. These were such advantages for the obtaining of eternal life as none others ever enjoyed, and such as must have proved effectual, if Satan had not blinded their eyes, and hardened their hearts.]

But they were now speedily to be given over to the judgments they had merited—

[They had in no respect rendered unto God according to the benefits received from him. On the contrary, they had made void the law, and established their own traditions as of superior obligation. Instead of hearkening to the prophets, they persecuted them unto death: and instead of yielding to the wisdom and authority of the Messiah, they imputed his miracles to a confederacy with the devil, and incessantly plotted to take away his life. Within the space of four days they were to fill up the measure of their iniquities by effecting their murderous purposes: and wrath was in due time to come upon them to the uttermost for all the righteous blood that they had spilled, from the blood of righteous Abel to the blood of Christ and his Apostles. They were to be given up to judicial blindness and obduracy; and the whole nation were to suffer such calamities from the hands of the Romans, as never had been endured by any nation since the foundation of the world: and all this was but an earnest of infinitely heavier judgments, which were to abide upon them for ever and ever.]

Our Lord, foreseeing their impending miseries, was filled with compassion towards them—

[He might well have spoken to them in those terms of indignant triumph, “Ye serpents, ye generation of vipers, how shall ye escape the damnation of hell?” But he had far other thoughts on this occasion: knowing the full extent of the miseries that were coming on them, his bowels yearned over them. Nor did he only pity them as one possessed of human passions, but as their Mediator, who had come from heaven to seek and save them. Perhaps too the thought that he should one day be their Judge, and be necessitated to pass the awful sentence of condemnation on their souls, oppressed, and, for a moment, overwhelmed his spirit. Often had he already travailed, as it were, in birth with them; and now he was about to lay down his life for them. But, except to a little remnant, his efforts would be in vain. With respect to far the greater part of them, the things belonging to their peace were about to be hid from their eyes: yet if even at that hour they would have repented, he would gladly “have gathered them, even as a hen gathereth her chickens under her wings.” But, alas! they would not; and he foresaw moreover that they never would: and therefore, despairing of ever bringing them to happiness, he looked on them with the tenderest emotions of pity, and with a flood of tears poured forth this pathetic lamentation.]

Nor could the circumstances he was in at all divert his attention from them—

[He was surrounded by vast multitudes of people; yet was he not ashamed to stop the procession, and to weep before them all. They were all crying “Hosannah to the Son of David; blessed be he that cometh in the name of the Lord; Hosanna in the highest;” yet was he deaf to their acclamations and hosannas. He foresaw all the conflicts which he was about to sustain, and the agonies he was speedily to suffer for the satisfying of divine justice; yet was he altogether insensible to his own concerns, and occupied about the welfare of his most inveterate enemies. Who but God could have exercised such magnanimity as this, or manifested such unbounded compassion?]

But, not to confine these things to the Jews, let us consider them further,

  II.      In reference to ourselves—

Peculiar as these circumstances were, they were both written for our admonition, and intended to represent the compassion which Jesus yet bears towards us.

We, like the Jews, have had a day of grace afforded us—

[The things belonging to our peace have been plainly revealed to us, and, we trust, faithfully declared amongst us. The way of acceptance through the atoning sacrifice of Christ, has incessantly been pointed out in the written word, in the offices of our Liturgy, in the administration of the sacraments, and in the preached Gospel. Moreover, the Holy Spirit has often striven with us to bring us to repentance; but, with respect to very many amongst us, the means have hitherto been used in vain. There are yet too many unacquainted with their depravity, and unsolicitous about an interest in the Saviour. Deeply as their eternal peace is involved in these things, they are ignorant of them, if not in theory, at least in their practical and sanctifying efficacy.]

With respect to many, this day of grace is quickly drawing to a close—

[Certain it is that, even while we are yet possessing the outward means of grace, the inward power, that alone can render them effectual, may be withdrawn. God plainly warns us that “his Spirit shall not alway strive with man:” and that by continuing to resist the Holy Ghost, we may not only “grieve” and “vex” him, but may ultimately “quench” his sacred motions. And how inexpressibly dreadful is the state of one, concerning whom God has said, “He is joined to idols, let him alone!” If once this sentence be pronounced, the things belonging to our peace will be as effectually hidden from our eyes, as if we were cut off out of the land of the living: and we shall live henceforth only to add sin to sin, and to “treasure up wrath against the day of wrath.” But at all events as soon as death comes, our day of grace must terminate; and, if we have lived all our days ignorant of Christ and his salvation, we have then no more hope of mercy than the fallen angels. And how many are there, not only of the aged and infirm, but also of the young and healthy, against whom death has already pointed his dart, and whose speedy dissolution is foreknown to God!]

And may we not suppose that Jesus is now looking, as it were, upon them with tender compassion?

[He has not now indeed the same susceptibility of grief and sorrow which once he had: but does be not long for the salvation of sinners as much as ever? Does lie not look on some, whose day of grace is nearly passed, and say, “O that thou mightest know, at least in this thy day, the things that belong unto thy peace? “Does he not behold even the proudest Pharisee, and the most abandoned profligate, and without excluding either of them from his mercy, say, O that thou, even thou, wouldest turn unto me, that I might save thee! Yes surely, his address to every sinner is, “Turn ye, turn ye from your evil ways, for why will ye die, O house of Israel?” Let us suppose for a moment that he were to come into this assembly, and to look round about upon us all; what would be the feelings of his benevolent heart? Methinks, when he beheld so many ignorant of his salvation, and perishing in the midst of mercy, he would burst into a flood of tears. A sight of so many, who by disease or accident will soon be hurried into the eternal world, while yet they are unprepared to meet their God; a sight of so many continuing gay and thoughtless, or careful only about this present world, would pierce him with the deepest sorrow, and extort from him a lamentation similar to that before us. Yea, at this moment is he inspecting all our hearts, and, as far as his situation admits of it, is grieved on our account: nor can all the anthems of saints around the throne so occupy his attention, as to make him regardless of our deplorable condition.]

  Let us then SEE the folly of an inconsiderate and careless state—

[Perhaps many in that day might wonder at this exercise of Christ’s compassion, and consider his weeping over the people as a mark of folly and extravagance: and many at this time, if they should behold a servant of Christ expressing a concern for immortal souls in the same way, would laugh at him as a weak enthusiast. But who that knows the value of a soul, and sees in what a delusive security the generality are living, must not confess, that there is just occasion for all the compassion we can exercise, and all the zeal we can put forth? Can we imagine that Jesus would have felt so much, or given such vent to his feelings on this occasion, if there had not been sufficient reason for it. Suppose we knew for certain, that one amongst us had lost his day of grace; would it not become us all to weep over him? Let us then learn to weep for ourselves; and seek the things belonging to our peace, lest they be speedily, and for ever, hid from our eyes.]

  Let us also ACKNOWLEDGE the blessedness of a converted state—

[If our Lord wept over the ignorant and ungodly, we may well conceive that he would rejoice over those who are divinely instructed, and walking in the way of godliness. Indeed he has represented himself as the shepherd rejoicing over his recovered sheep, and the father over the returning Prodigal. He has even said, “He will rejoice over us with joy, he will rest in his love, he will joy over us with singing.” Surely then neither is this without a cause: there must be real reason for joy, if Jesus himself rejoice over us. A soul enlightened, sanctified, and saved! O what cause for joy! Who that knows the temporal, and much more the eternal, judgments that fell upon the great body of the Jewish nation, would not incomparably prefer the state of those, who are persecuted unto death, before that of their proud oppressors? Let us then improve “this our accepted time, our day of salvation.” Let us be earnest in fleeing from the wrath to come, and in laying hold on eternal life: so shall we have reason for triumph, though in the most afflictive circumstances; and shall rejoice for ever in the presence of our God, when all others shall be “cast into that lake of fire, where is weeping, and wailing, and gnashing of teeth.”]

MDLXIX

THE WICKED HUSBANDMEN

  Luke 20:15.

So they cast him out of the vineyard, and killed him. What therefore shall the lord of the vineyard do unto them?

WHEN the mind is unbiassed, it can easily discern between truth and error, especially where the grounds of judgment are clear and strong. But where persons are under the influence of prejudice or worldly interest, they are blind to the most obvious conclusions, and obstinately tenacious of the most absurd opinions. Hence our Lord spake so much in parables; because his adversaries, not aware of their drift at first, were easily brought to acknowledge things, which, if more plainly delivered, would have excited the most inveterate opposition. In this manner he gained their assent to the equity of God in executing the heaviest judgments on themselves and their whole nation.

This was the scope of the parable before us — — — in opening which, we shall shew,

  I.      In whom this heinous wickedness is found—

It was manifestly accomplished in those to whom the parable was spoken—

[God had planted his Church among the Jews, and had cultivated it with peculiar care. From it he expected a revenue of honour and glory: and when the people were forgetful to pay it, he sent his prophets to remind them of their duty, and to stir them up to the performance of it. But they abused his messengers in every successive age, and beat them, and sent them away empty. He, however, averse to punish them as they deserved, sent, last of all, his Son, in hopes that, when they should see his exalted dignity, his clear credentials, and his unbounded benevolence, they would reverence and obey him. But they, wishing to retain undisturbed possession of their lusts, determined to cast him out and kill him. And though, when warned that they would do so, they exclaimed, ‘God forbid that we should treat the Messiah thus!’ they actually fulfilled the parable within the space of three days, and put to death God’s only begotten Son.]

And is it not accomplished in us also?

[It is true that we cannot crucify him as the Jews did, because he is not within our reach; but nevertheless we cast him out with as much indignity as ever they did. As he was among them, “the man whom the nation abhorred,” so is he still “despised and rejected of men,” “a butt of contradiction” to an ungodly world. How is he treated by the ungodly and profanee? When he comes to them in the ministry of the word, and demands their hearts for God, do they not thrust him away, saying, “Who made thee a ruler and a judge over us?” “We will not have this man to reign over usg?” And how do the self-righteous moralists regard him? When he calls them to build on him as the only foundation of their hopes, do they not make him a stone of stumbling and a rock of offenceh? Do they not persist in going about to establish their own righteousness, instead of thankfully submitting to his? Among his very followers too, are there not many self-deceiving professorse, who acknowledge him in words, but in works deny him? If others crucify him more openly, these, like Judas, betray him with a kiss. Lastly, what shall be said of vile apostates, who having once embraced his cause, decline from his ways, and go back unto the world? Are we not expressly told, that they crucify him afreshl, and “tread him under foot?” By all of these then is Jesus cast out of the vineyard, as much as ever he was by the Jews of old.]

Let us then consider attentively,

  II.      What portion such persons must expect—

The Jews, as our Lord foretold, were visited with the heaviest calamities—

[They, when interrogated by our Lord, confessed what such labourers must expect at the hands of their lord. And behold, it happened to them according to their word. That generation was not passed away, before their city was burnt up, their people were massacred without distinction, and their whole polity, civil and religious, was dissolved. Nor can any one reflect on their treatment of their Messiah, without acknowledging the equity of those unparalleled judgments that were inflicted on them.]

And shall not the wrath of God fall on those also who contemn him now?

[Let our Lord’s appeal be considered, “What shall the lord of the vineyard do unto them?” Would any rational person imagine that he should shew kindness to such obstinate transgressors? Do we not see immediately that God must be incensed against them? must he not be displeased with those who withhold from him the tribute of their love? Must he not be indignant also that his messages of mercy are so continually slighted? And above all, must not the contempt poured upon his only dear Son, provoke him to anger? What can we expect, but that his wrath should wax hot against us, and “burn even to the lowest hell?” Let any one impartially consider the ingratitude and impiety of such conduct, and he will confess that the everlasting punishment of such offenders is no more than adequate to their just deserto.]

  Let us then LEARN from this parable,

  1.      That we are accountable to God for all the advantages we enjoy—

[If God has made us his vineyard, and bestowed culture upon us, doubtless such a favour entails upon us an obligation to love and serve him. And if he have sent a succession of faithful servants to remind us of our duty, and direct us in the performance of it, this also calls for correspondent acknowledgments from us. Above all, if he have sent us his only dear Son, not only to instruct us, but to die for us, we should be incessantly filled with admiration of his love, and with zeal for his glory. But these very mercies, if overlooked and despised, will bring upon us the heavier indignation. Think then for how many things, both temporal and spiritual, you are indebted to God; and begin immediately to render to him his dues. That which, above all, he requires is, the tribute of a grateful heart. O that he may receive it daily from us; and that we may devote ourselves to him in body, soul, and spirit!]

  2.      That we are peculiarly responsible for our treatment of Jesus Christ—

[Christ is the Father’s greatest gift. Our past abuse of all his other mercies may be forgiven, provided we be duly sensible of this mercy. However long we have alienated God’s property, yea, however shamefully we have abused his other messengers, if now we repent us of our sins, and turn to him in the name of Jesus, he will pardon our past transgressions, and remember our iniquities no more. But, if we continue to slight the Saviour, all other changes will be to no purpose. We may turn from profaneness to morality, or may even profess a regard for Jesus himself; yet if we do not cordially receive him for all the ends and purposes for which he was sent into the world, we shall only deceive ourselves to our eternal ruin. Let us then “look on him whom we have pierced, and mourn.” Then shall God’s indignation be turned to love; and we shall be made partakers of his eternal inheritance.]

MDLXX

THE REJECTED CORNER STONE

  Luke 20:17, 18.

And he beheld them, and said, What is this then that is written, The stone which the builders rejected, the same is become the head of the corner? Whosoever shall fall upon that stone shall be broken; but on whomsoever it shall fall, it will grind him to powder.

MANY truths delivered by our Lord militated strongly against the carnal notions of his hearers: they were ready on many occasions to reply, “This is an hard saying, who can hear it?” But he invariably appealed to their own Scriptures in confirmation of his word. Nor could any better method of silencing their objections be possibly devised. He had just warned the priests and elders that they would kill their Messiah; and that God would on that account transfer his Church to the Gentiles. They, not conceiving that either of those events could ever take place, cried, “God forbid!” Our Lord, in reply, referred them to their own Scriptures, and added a most awful declaration of his own, in order that he might impress the passage more deeply on their minds. We shall consider,

  I.      The passage appealed to—

The words in their primary sense refer to David—

But they most undoubtedly have a reference to Christ also—

[Christ is represented in Scripture as the stone that should both support and connect the Church of God: and the passage referred to in the text particularly declared, that he should be rejected by the very persons whose duty it was to edify and build up the Church. It announced however the determination of God to frustrate their designs, and to establish him as the head of the corner in spite of all their endeavours to destroy him. In this view the passage is quoted no less than six times in the New Testament: and its full accomplishment was triumphantly proclaimed before the very builders who had rejected him—]

The particular manner in which our Lord appealed to them is worthy of notice—

[He “beheld” the objectors with a mixture of indignation and pity. He referred them to the words as to a passage well known among them, and generally considered even among themselves as applicable to the Messiah. His very look, together with the pointed manner of his address, intimated to them, that they were at that moment ignorantly fulfilling that prophecy, and that nothing but the most inveterate prejudice could induce them to persist one moment longer in such glaring impiety.]

The importance of this appeal will more strongly appear, if we consider,

  II.      The declaration founded upon it—

The latter part of the text is understood by most as intimating the more aggravated punishment that persecutors would incur beyond that of other unbelievers. Perhaps we may rather understand it as importing,

  1.      That all, who stumble at Christ, greatly endanger their own souls—

[Many are the grounds of offence which Christ affords to proud and ungodly men. To some the sublimity, to others the simplicity, to some the strictness, and to others the grace of his Gospel, becomes a stumbling-block. Hence some professedly “deny the Lord who bought them,” while others, “call him Lord, but will not do what he commands.” These equally stumble at Christ himself. And as he who falls upon a great stone, will bruise and maim his body, so does he who thus stumbles at Christ wound his own soulg. Solomon, expressly speaking of Christ, attests this awful truth—]

  2.      That they who provoke him to cut them off in their impenitence, will perish certainly and without a remedy—

[Many have rejected him for a season, and found acceptance with him at last; but they who abide in unbelief must inevitably perish. The despised Jesus will fall upon them at the last day, and grind them to powder: the weight of rocks and mountains would not more effectually crush a potter’s vessel, than he will his obstinate and unbelieving enemies.]

Surely this is a declaration which deserves the deepest attention—

[They who oppose the truth of Christ, think that they shall retard his work; at least, they do not apprehend that they shall endanger themselves. But they “kick against the pricks.” As well may persons hope to wound a rock by casting themselves down upon it, as that they shall ever prevail against the Church of Christ: the injury will ultimately be sustained by themselves alone. The voice of God therefore in the text is like that of David, “Kiss the Son, lest he be angry, and ye perish from the way.]

  ADVICES—

  1.      Attend diligently to every word of God which ye read or hear—

[The knowledge, which the Jews had by means of the Scriptures, rendered their guilt in rejecting Christ incomparably more heinous than that of the Roman soldiers; and we who enjoy the still clearer light of the New Testament, must contract ten-fold guilt if we reject him. How shall we be able to endure that appeal which will be made to us in the day of judgment, ‘Were not such and such things written respecting me? were not my invitations, promises, and expostulations set before you? were you not forewarned of the evils which a rejection of me would bring upon you?’ — — — Give earnest heed then to the word ye hear, lest, instead of proving a savour of life unto life, it become a savour of death unto death.]

  2.      Examine carefully what regard ye are paying to Christ—

[All do not make him the head of the corner: many reject him still. If we be not with him, we are against him. All that disobey him, as truly stumble at him, as if they were his avowed enemieso. Inquire then whether ye make him the foundation whereon ye build, and the corner-stone that unites you in love to every part of God’s spiritual temple. By this must ye know that ye are his true disciples.]

  3.      Be thankful if you have attained even the smallest knowledge of Christ—

[There is no hope whatever for those who, in a Christian land, die ignorant of Christ. But they who know him, have nothing to fear. To them is promised eternal life. When the whole assembly of the ungodly shall be banished from his presence, they shall stand with great boldnessr. When the wicked will be crying to the rocks and mountains to fall upon them, the followers of the Lamb will be triumphing in their God. This promise is sure to all the seed. Let Jesus then be more precious to all our souls; let us willingly consent to his being the head of the corner; let us, as lively stones, ever seek to be built up upon himt; and, though we should be despised and rejected like him, let us never be ashamed of owning him as all our salvation and all our desire.]

MDLXXI

ENCOURAGEMENT TO BEAR PERSECUTION

  Luke 21:17–19.

Ye shall be hated of all men for my name’s sake. But there shall not an hair of your head perish. In your patience possess ye your souls.

IN applying to ourselves the addresses of our Lord to his Disciples, we are liable to err, if we do not distinguish between their situation and our own. As far as we are in their circumstances, the application will be just, but no further. They were taught to expect on trying occasions such aid from God, as would entirely supersede the necessity of study on their part: but if we should form such expectations, we should only tempt God, and expose his cause to the derision of his enemies. Nevertheless, inasmuch as we are subject to many of the same difficulties with them, we may reasonably hope for the same supports and consolations. Though therefore we willingly concede, that it would be enthusiastic and absurd in us to expect the miraculous influences which were vouchsafed to them, we may regard the words before us as addressed to ourselves. In them we have,

  I.      An alarming declaration—

[Piety has been an object of aversion to fallen man in all ages — — — Where it has appeared in its most perfect forms, it has been most reviled and persecutedc — — — It might have been hoped indeed that the glorious effects of Christianity would disarm its enemies: but the enmity of the human heart against God has never appeared so strong, as it has since the establishment of Christianity in the world — — — And to this hour does a conformity to its precepts call forth the same wrath and bitterness as it did in the Apostle’s days. The laws enacted for its support do indeed restrain men from executing all that is in their hearts: but the words of our Lord are still verified in every place; nor can any wisdom or prudence in the professors of religion exempt them from the reproach connected with it. Amongst other reasons for the aversion of men to Christianity in the first ages, a very prominent one was, that it was an unaccommodating religion, and claimed, not only a pre-eminence above every other, but an exclusive existence in the world. Had the followers of Jesus been content that his name should have been enrolled among the list of heathen deities, they would have been no more hated than the professors of any other religion: and if at this time the followers of Christ would connive at the existence of other tenets and other practices than those which Christianity enjoins, they would be admired, rather than hated, by an ungodly world. But their exclusive claims in its behalf subject them to the fiercest resentment of those who are hostile to its requisitions. Not content with serving the Lord Jesus Christ themselves, they call upon all others to serve him too, and that at the peril of their souls: hence all who are determined to follow their own ways must, in their own vindication as it were, condemn those who so greatly differ from them: and hence, as long as that difference exists in the world, the enmity excited by it will operate.]

To fortify us against these trials, our Lord graciously gives us,

  II.      A consoling promise—

[The expression used by our Lord was proverbial: it occurs in many other parts of Scripture; and signifies, that no real evil shall arise to the person of whom it is spoken. It cannot mean that he shall experience no trouble; for in the preceding context it is said, that “many shall be put to death:” but it is equivalent to that expression of St. Peter, “Who is he that shall harm you, if ye be followers of that which is good?” and it accords with that promise of God by the Prophet Jeremiah, “Turn ye every one from your evil ways, and I will do you no hurt.” Two things are implied in it; namely, that no evil whatever shall accrue to the person but by the express permission of God; and that none shall be inflicted, which shall not be over-ruled for his eternal good.

Little do the world think how much their powers are limited by the special providence of God. They boast of their purposes; but find that “wherein they deal proudly, there is One that is above them,” “who disappointeth the devices of the crafty, so that they cannot perform their enterprise.” Laban and Esau menaced great things against the defenceless Jacob; but they could effect nothing: and every believer may address his enemies in the words of Christ to Pilate, “Ye can have no power at all against me, except it be given you from above.”

The Christian’s enemies do indeed often appear to triumph: but it is in appearance only, and not in reality; for they can do nothing which God will not “make to work together for good to them that love him.” If they injure his body, and benefit his soul, what harm do they inflict? If they deprive him of earthly comforts, but occasion him to receive a richer reward in heaven, what loss does he sustain? Verily the efforts of the most malignant amongst them shall only operate as a furnace to purge him from his dross, or as a cross-wind to fill all his sails, and waft him with more rapidity to his desired haven.]

But as flesh and blood must feel, and are too apt to faint, our Lord adds,

  III.      An encouraging direction—

[Self-possession is the privilege of all who trust in God; “They that believe shall not make haste.” The unreasonableness of wicked men is apt to discompose us; and their virulence, to grieve us: but by patience we are enabled to bear up against every species of oppression, and to retain the same tranquillity of mind as if we were in a state of perfect ease: “I will keep him in perfect peace,” saith God, “whose mind is stayed on me.” This then is the direction given us by our Lord, “In your patience possess ye your souls;” “let patience have its perfect work, that ye may be perfect and entire, lacking nothing.”

Yield not to irritation. The instant that anger arises in your bosoms, you are “overcome of evil:” whereas your duty is, “not to be overcome of evil, but to overcome evil with good.”

Yield not to dejection. Your trials may he long and heavy, but they are all appointed in number, weight, and duration. See the experience of the Apostle Paul: that experience shall be yours; and “your strength shall be according to your day.”

Yield not to fear. “Who art thou that thou shouldest be afraid of a man that shall die, or of the son of man, that shall be as grass?” However formidable your enemies may appear, the advice of Peter to you is, “Be not afraid of their terror, neither be troubled; but sanctify the Lord God in your hearts.” “Be careful for nothing;” but “cast all your care on him who careth for you.”]

  For the CONCLUSION of this subject, we shall,

  1.      Correct some mistakes in relation to it—

[Religious people are apt to imagine, that every cross which they are called to bear, is the cross of Christ; and that they should use no means to avoid it: but it is no uncommon thing for them to bring trials upon themselves by their own imprudence, or perhaps even by very reprehensible misconduct. Of such St. Peter speaks; contrasting their sufferings with those which are endured for the name of Christ; and affirming, that their troubles are a ground of shame rather than of glorying. It would be well if those who make religion a pretext for neglecting their relative duties, would consider this; for, whatever they may imagine, their cross is not the cross of Christ, but their own; nor will it ever bring either honour to God, or benefit to themselves. Moreover, if a cross be really coming upon us for the name of Christ, we may without any impropriety endeavour to avoid it. We must not indeed sacrifice a good conscience, even for the avoiding of death itself. Daniel would not so much as shut his window when he prayed, because it would have been a denial of his God: but our Lord told his Disciples, that “if men persecuted them in one city, they should flee to another:” and Paul on many occasions fled from his enemies, and made considerable sacrifices to abate their prejudice. Thus also should we act: we should be careful never unnecessarily to bring a cross upon ourselves; we should even use any prudent means to avoid the cross of Christ: but when we have no alternative but to bear it, or to make shipwreck of a good conscience, then we must “take it up,” and “glory in it.”]

  2.      Suggest some considerations for a suitable improvement of it—

[First: If all men conspire to hate and persecute the Disciples of Christ, let the Disciples at least take care to love one another, and to strengthen each other s hands by a firm and indissoluble union amongst themselves. The ungodly will triumph not a little, if they can see Christians quarrelling among themselves, and hating and reviling each other — — —

Next; Let us duly reflect whose cross it is that we are called to bear. Did we but consider what the Lord Jesus Christ has done and suffered for us, we should account no cross heavy, nor any affliction long — — —

Lastly; Let us look forward to the eternal world: there, all our trials will be compensated; and “our light and momentary afflictions be recompensed with a far more exceeding and eternal weight of glory” — — —]

MDLXXII

THE BUDDING FIG-TREE

  Luke 21:29–31.

And he spake to them a parable; Behold the fig-tree, and all the trees; when they now shoot forth, ye see and know of your own selves that summer is now nigh at hand. So likewise ye, when ye see these things come to pass, know ye that the kingdom of God is nigh at hand.

IT was no small advantage to our Lord’s stated followers, that they could ask him more particularly respecting any thing which they did not perfectly understand. Of this privilege they often availed themselves, and obtained satisfactory information on many important points. Our Lord told them that the time was coming when that temple, which they so much admired, should be utterly destroyed. This was so contrary to their expectations, that they begged to know both the period to which he referred, and the particular signs whereby its approach might be ascertained. To this our Lord gave a very full reply; and illustrated his discourse by a parable taken from the season of the year, and, most probably, from the prospect then before their eyes. This parable, with the application of it, shews us,

  I.      That we ought to notice the signs which God has given us—

There is scarcely any thing needful for us to know, which is not discoverable by certain signs even before it actually exists, or is fully accomplished. We may notice this,

  1.      In the works of nature—

[Our Lord justly observes that the seasons which succeed each other do not come upon us unawares, but manifest their approach by certain signs. The prophet describes the very birds of the air as instinctively observing their appointed times—. And it is of the greatest importance to us in all our agricultural and commercial concerns to do the same. Indeed, if we should neglect such precautions, we should deprive ourselves in many instances of the comforts, if not the necessaries, of life.]

  2.      In the works of Providence—

[Those great dispensations referred to in the text were, the destruction of Jerusalem, and the consequent enlargement of the Redeemer’s kingdom. The time when they were to take place was to be known, by impostors arrogating to themselves the Messiah’s office; by bitter persecutions raised against the Church, and lamentable apostasies occasioned by them; by destructive wars on earth, and tremendous signs in heaven; and particularly by the Roman standard being planted upon holy ground, when their armies should enclose and besiege Jerusalem. It was of infinite moment to the Church to notice these signs; for, on their observation of them, under God, depended all their safety: and their attention to them enabled them to embrace the interval, when the siege was raised, to effect their escape; whereby they were preserved, while the whole nation besides were left to suffer the greatest extremities.

The signs of other times are not so clearly marked; and therefore cannot be so confidently interpreted: but it is wise to notice them with care; and our Lord warns us that our observations on the weather will turn to our condemnation, if we do not endeavour to improve with equal diligence our observations on the works of Providence.]

  3.      In the works of grace—

[The conversion of the soul is preceded by many symptoms from which we may form a reasonable judgment. When we behold an humiliation for sin, a teachableness of mind, a love to ordinances, a diligence in duties, a renunciation of the world, and other similar marks, we may augur well respecting the event: and it is desirable to attend to these symptoms, because we may often derive from them a comfortable hope, when other circumstances might be ready to overwhelm us with despair. Our Lord himself formed his judgment upon these grounds; and we shall turn our observations to good account, if we follow his example.]

Though we are liable to mistake when we have not God for our guide, yet we are sure,

  II.      That whatever God has signified to us in his word shall in due time be accomplished—

The destruction of the unbelieving Jews, and the redemption of the Church from the midst of them, were emblematical of the judgments that would be executed, and the salvation that would be vouchsafed, in the last day. Indeed, the two periods are so interwoven in our Lord’s discourse, that it is not easy to separate them. We may well therefore fix our attention on those events wherein we are all concerned;

  1.      The final destruction of God’s enemies—

[This is foretold in unnumbered passages of Scripture; and the judgments, which are now executed in the world, are so many presages of a future retribution. Whatever people may imagine, this awful event shall come to pass. The Jews supposed that, because they professed the true religion, they should never experience the threatened calamities: but, when they had filled up the measure of their iniquities, “wrath came upon them to the uttermost.” Thus it shall be with all the ungodly. In vain are all their hopes founded on their external relation to Christ: the word of God will be fulfilled in its season; and sooner shall heaven and earth pass away, than one jot or tittle of it fail.]

  2.      The eternal salvation of God’s elect—

[This is asserted with the same frequency and clearness as the opposite truth: and too often is it questioned by persons through the prevalence of unbelief. There may be indeed great, and, humanly speaking, insurmountable obstacles in the way. As the Christians were enclosed by the besieging army, yet escaped at last through the most unaccountable and impolitic conduct of the Roman general in intermitting the siege, so shall some way be found for the salvation of God’s people: they may be hemmed in on every side; yet shall not God’s purposes of love be defeated, or the “smallest grain of pure wheat ever fall to the ground.”]

  This subject may be further IMPROVED,

  1.      In a way of conviction—

[It becomes us all to inquire what is to be expected from the signs that manifest themselves in us? Is the fig-tree budding, and are the trees putting forth their leaves? or, are they stripped of their foliage, and assuming daily a more dead and barren appearance? Are our graces, though small, growing in beauty and fruitfulness; or are we mere cumberers of the ground, that bring forth no fruit to God? From these things we may know the present, and augur the future, state of our souls. O let our minds be open to conviction; and let conscience do its office.]

  2.      In a way of consolation—

[We are “not to despise the day of small things.” Let us be thankful if there be “some good thing found in our hearts.” Summer comes not all at once; but, if the symptoms of it appear, we may wait with joyful expectation: and if the good work be begun in our hearts, we may be confident that God will carry it on, and perfect it to the day of Christ.]

MDLXXIII

OUR LORD’S EATING THE LAST PASSOVER WITH HIS DISCIPLES

  Luke 22:14–16.

And when the hour was come, he sat down, and the twelve Apostles with him. And he said unto them, With desire I have desired to eat this Passover with you before I suffer: for I say unto you, I will not any more eat thereof, until it be fulfilled in the kingdom of God.

SUPPOSING the Holy Scriptures to have been written by divine inspiration, and Jesus Christ to have been the Son of the Most High God, we should expect that every thing related of him would have the stamp and character of his perfections. There would be a consistency in all that belonged to him: in what belonged to him as God, he would appear as God; and in what belonged to him as man, he would be found altogether pure and spotless. This consistency we do find; nor does he ever for a moment say or do any thing which is not worthy of himself. The time is come for his celebration of the Passover, on the very night previous to his death. He orders his Disciples to go into the city, and make ready for him. But where shall they go? He bids them enter into the city, and inform a person whom they shall meet bearing a pitcher of water, that their Master would eat the Passover at his house; and he assures them that the person will, without hesitation, shew them a large upper room furnished, and affording every accommodation that they can wish. Nor need they send any person to tell him what house they are at, as he will be in no danger of wanting any such information. Here we see him, as the omniscient God, declaring with infallible certainty the most contingent events: and when he comes to his Disciples, behold, he forgets all his own approaching sufferings, and is intent only on promoting their eternal welfare. The last evening was arrived, when he was to conflict with all the powers of darkness, and to be delivered into the hands of sinners. This he well knew; and therefore, one would suppose, should have greatly dreaded the approaching hour: but, instead of dreading it for himself, he earnestly desired it for their good: “With desire have I desired to eat this Passover with you before I suffer: for I say unto you, I will not eat any more thereof, until it be fulfilled in the kingdom of God.”

Here two inquiries arise; and they will afford a profitable subject for our present contemplation?

  I.      Why did he so desire to eat the Passover with them at that time?

Many reasons doubtless conspired to make him so desirous of it. It would afford him a valuable opportunity

  1.      Of manifesting his love to them—

[Parting friends are usually anxious to give to each other some lasting token of their mutual regard. Our blessed Lord, in particular, was glad to avail himself of the opportunity which the Paschal feast would afford him for this purpose. That feast was attended with repeated washings of the hands of him who presided at it: but our Lord, having his Disciples alone with him, instead of washing his own hands, took a towel, and girded himself, and washed their feet: nor would he suffer any one of them to decline accepting this token of his love: so anxious was he to convince them all, that “having loved them, he loved them to the end.” Nor did he by this action merely express to them his own love, but shewed them what sentiments they should entertain towards each other, and towards all his people to the end of time: they should account no service too humiliating to perform for the lowest member of his mystical body; but every one should make it the summit of his ambition to become the servant of all.]

  2.      Of conveying instruction to their minds-

[They had been frequently informed of his approaching sufferings and death; insomuch, that though they did not fully comprehend these predictions, they were much troubled and perplexed in relation to them. They were now, like ground that has been ploughed up, and watered with plenteous rains, prepared to receive into their bosoms the good seed, the word of life, Our Lord therefore now opened to them, more fully than on any other occasion, all the deepest mysteries of his religion. He told them plainly who he was, even one with the Father, insomuch that “whosoever had seen him, had seen the Father.” He told them also, whither, and for what end, he was going; even to his Father’s house, “to prepare places for them.” He told them, that his departure was altogether “expedient for them;” so that if they considered it aright, instead of mourning on account of it, they would rejoice: for that he would send to them the Holy Ghost to be their abiding Comforter and Guide: yea, he himself would hear and answer every petition that they should present to the Father in his name; nay more, though removed from them as to his body, he would come and manifest himself to them, and even dwell in them, by his Spirit. He opened to them also the nature and intent of his death, which was to procure “for them the remission of their sins;” and shewed them, that, notwithstanding his removal from them, they should be united to him as branches to the vine, and, by constant communications of grace and strength from him, be enabled to bring forth the fruits of righteousness to his praise and glory. In a word, in his discourses at this feast, he brought forth every subject which their necessities required, and presented it in such a view as should most conduce to their lasting edification and comfort.]

  3.      Of commending them to God in prayer—

[Doubtless he had oftentimes prayed with them: but this last prayer was peculiarly tender and impressive. It is the delight of pious friends, when parting to meet no more, to commend each other into the hands of their common Father, in the hope and prospect of seeing each other again in a better world. Thus did our blessed Lord on this occasion. He had taken the charge of his Disciples in this world, and had kept them all in safety, the traitor alone excepted, according to the predictions concerning him: and now he entreats his Father to keep them; that, through their ministrations, his name may be made known to the ends of the earth; and, through their exalted love and piety, the whole world may have an evidence, both of the truth of his mission, and of the sanctifying efficacy of his religion. And, that they might have the fuller assurance of meeting him again in a better world, he prays, or rather, I should say, he declares it to be his unalterable will, that they all should be with him in that kingdom to which he was going, and should behold his glory there for ever and ever. Surely they never could forget that prayer so solemnly offered, so tenderly expressed, so richly fraught with instruction and heavenly consolation.]

  4.      Of preparing them fully for his departure—

[His approaching sufferings must of necessity prove a great stumbling-block in their way. But when they should recollect what he had told them previously to his death, their hopes would revive, and they would be encouraged to expect the full accomplishment of all his promises. To produce this effect was a very principal object of this last discourse: and how completely it was attained, the Apostles themselves inform us: they thought his former discourses had been obscure parables in comparison of this: but this appeared to them simple and intelligible; insomuch that it removed all remaining doubt from their minds respecting his Divine mission. It is true, we find, that, on the apprehension of their Lord, they all forsook him and fled; and for some time they scarcely knew how to believe the joyful tidings respecting his resurrection from the dead: but, from the moment that they were convinced of that fact, we see a steadfastness in them which was evidently the result of these previous instructions; and their whole future lives demonstrated what unspeakable benefit they had received from them.]

Such were the grounds, we conceive, on which our Lord so earnestly desired to eat the Passover with them at that time. We are next to inquire,

  II.      Why he determined to eat it with them no more—

If he had pleased, he might have continued upon earth after his resurrection, or come down again from heaven at that season of the year to eat it with them again. But, independent of many other considerations, there were two reasons in particular, why he would not celebrate with them that ordinance any more:

  1.      Because it was now about to be fulfilled and abrogated—

[The Passover was instituted only for a time, till the more perfect dispensation of the Messiah should be introduced. For both the occasion of that ordinance, and the ordinance itself, were altogether typical. The occasion of that ordinance was the redemption of Israel out of Egypt, which was typical of the redemption of the world from sin and Satan, death and hell. The Paschal Lamb also, which was to be roasted, and eaten with bitter herbs, and not a bone of which was to be broken, was typical of the Lord Jesus Christ, who was to endure the extremest agonies both of soul and body as a sacrifice for sin, yet was not to have one bone of his body broken. To the completion of this type in the Lord Jesus Christ the Apostle Paul bears witness, saying, “Christ our Passover is sacrificed for us; therefore let us keep the feast.” This therefore was the deliverance which was henceforth to be celebrated in the Church; and in comparison of it the deliverance from Egypt was no more to be remembered — — — From this time the shadows were to flee away, seeing that the good things which they prefigured were now arrived: the new covenant, with every thing relating to it, was now established; and therefore the old covenant, with all its carnal ordinances, having waxed old, was to vanish away.

Now it was of great importance to the whole Church that this matter should be fully understood: and therefore our blessed Lord informed his Disciples, that, since “the Passover would now be fulfilled in the kingdom of God,” or in the dispensation which he was about to introduce, there would be no more occasion for the Jewish rites and ceremonies, not even for that which was the most solemn and sacred of them all.]

  2.      Because other memorials of his love were now to be established—

[The Lord’s Supper was now instituted for the purpose of exhibiting to the world the wonders of his love, and of perpetuating in the Church the remembrance of it to the end of time. In the breaking of the bread, was represented the rending of his body on the cross; and in the pouring out of the wine, the effusion of his blood: and the partaking of those sacred elements which nourish the body, represented the nourishing of our souls by a believing application to Christ as our atoning sacrifice. This is the feast which his people are now to keep: of this all are to partake, provided they desire to have redemption through his blood, and can partake of it with the bitter herbs of real humiliation. This feast he will keep with us; not indeed by his bodily presence, but by that which is infinitely more important, his spiritual presence with our souls: “I will come unto you,” says he, “and SUP with you, and you with me.” Nor was this the privilege only of his own immediate Disciples, but of all who shall believe in him through their word: “Lo,” says he, “I am with you alway, even to the end of the world.”]

  REFLECTIONS—

  1.      How earnestly should we desire communion with Christ!

[Did he forget all his approaching sufferings, that he might instruct and comfort his Disciples? O how should we rise above all considerations, whether of pain or pleasure, to enjoy fellowship with him! How should we seek instruction from him as the first and greatest of all blessings! I am far from saying that we should neglect any earthly duty whatever; but we should consider every thing in this world as altogether worthless in comparison of him: joys should be no joys, any further than they will consist with a sense of his love; nor should sorrows be regarded for a moment, if they be endured for his sake, or can be rendered subservient to his glory. To hear his voice, and learn his will, and taste his love, and follow his steps, and secure a participation of his glory, this should be our one desire, our continued labour, our supreme delight.]

  2.      How delighted should we be with the thoughts of death!

[At death, this whole work of redemption will be fully completed. In Christ it is completed now; in us it will not be fully completed, till all the remains of sin are done away. That will take place at the moment of our release from this mortal body: and then we shall keep the feast in a better manner. Our Lord has taught us to expect a renewal of this feast in the realms above: he has told us, that “he will drink of new wine with us in his Father’s kingdom.” O what a feast will that be! We need not envy then the beloved Apostle, who at the Last Supper lay in his Saviour’s bosom: for we ourselves shall, like Lazarus in Abraham’s bosom, recline upon the bosom of our blessed Lord. Should we not then look forward to that time with holy desire, “looking for, and hasting unto, the coming of our Lord?” Should not the language of us all be, “Come Lord Jesus, come quickly?” Let not death, which is to introduce us to such bliss, be formidable in our eyes: but let us be anxious only to be counted worthy of that honour which he has prepared for us, and be “longing to be dissolved, that we may be with Christ.”]

MDLXXIV

THE CIRCUMSTANCES OF OUR LORD’S DEATH FORE-ORDAINED

             Luke 22:22.

Truly the Son of Man goeth, as it was determined.

THE doctrine of predestination is very mysterious. If it be so held as to destroy the free agency of man, it must be pernicious and false: but it cannot be denied without denying also the omniscience and immutability of God; nor, if properly understood, is it at all inconsistent with the responsibility of man. If we know not how to reconcile all the difficulties that arise from this doctrine, it is not therefore false. Certain it is that Judas was punished, and that eternally; nor can we doubt but that the Judge of all the earth will do rightc: yet his sin was among the things which had been fore-ordained. To this effect St. Peter speaks respecting the Jewish nation at large: to the same purpose our Lord speaks of Judas in particular.

  I.      Our Lord’s death in general was fore-ordained—

No unprejudiced person can entertain a doubt of this truth: there are innumerable proofs of it in the Holy Scriptures.

Our Lord’s death was fixed before the foundation of the world—

[God foresaw the fall of man from eternity: he from eternity also determined to restore man again to his favour. The mean, by which he resolved to effect it, was the death of his own Son. Hence the Apostle speaks of Christ as “fore-ordained,” &c.—]

It was predicted soon after man had fallen—

[God denounced a curse against the serpent. In that denunciation he foretold the destruction of Satan himself: he foretold it as to be effected by the death of Christ.]

It was shadowed forth in a variety of types—

[The paschal lamb represented it: it was prefigured by the daily sacrificesi: it was typified by the offerings on the great day of atonement. The serpent in the wilderness was a striking representation of itl.]

It was foretold by all the prophets—

[The prophetic writings are full of declarations respecting it. Isaiah seems rather to have composed a history than a prophecy. To quote particular passages is needless. St. Peter mentions it as foretold by all the prophets—. Our Lord himself speaks to the same effectn—.]

A body was prepared him on purpose that he might die—

[He freely undertook to suffer in our stead. This was the ground on which a body was provided for himp. This reason for his incarnation is often noticed in the Scriptures—.]

It was foreknown and consented to by our Lord himself—

[Our Lord often spake of it to his Disciples: it was the subject of his conversation with Moses and Eliass. He could have delivered himself from his enemies if he had chosen it: but it was a season he greatly longed foru.]

Hence we may conclude, that though the agents were guilty, as having acted freely, the actions themselves were fore-ordained. But there was not merely a decree respecting our Lord’s death in general;

  II.      Every particular respecting it was determined—

It would be endless to enumerate all the predictions respecting Christ, and to compare them with his history; but we will point out a few that relate more immediately to his death:

  1.      Those that were immediately to precede his death—

[It was foretold by whom he was to be betrayed. Our Lord himself applies this prediction to Judasa—. The price that should be paid for his blood, together with the disposition of the purchase-money, was accurately foretold. This very sum (the price of a slave) was paid, and afterwards so appliedc. It was moreover foretold that he should be scourged. This was complied with to prevent his deathe. He was also destined to be mocked, spit upon, and smitten. His enemies vented their indignation in this very wayg—.]

  2.      Those that were to accompany his death—

[It was foretold that he should be nailed to a cross. The accomplishment of this was very singularly effectedi. He was to be crucified with others, malefactors. The fulfilment of this also is particularly noticedl—. He was to experience fresh insults here. This was fulfilled in the most literal mannern. He was also to suffer the hidings of his Father’s face. David’s words were those used by Christ under his derelictionp—. He was to have vinegar offered him to drink: he would not resign his breath till this was accomplishedr.]

  3.      Those that were immediately to follow his death—

[He was to be pierced. This was fulfilled in a very remarkable mannert; yet he was not to have a bone broken This, too, received its accomplishmentx. The manner in which his clothes were to be disposed of was also foretold. The fulfilling of this strongly marked the overruling hand of Godz.]

We may say of every the most minute circumstance, as St. Matthew does—

  INFER—

  1.      How certainly is Jesus the true Messiah!

[Such a variety of circumstances could not have concurred but from the express determination of Providence. Let us then receive Jesus as the promised Messiah: let us welcome him with acclamations and hosannas: let us depend upon his death as a sure ground of hope — — —]

  2.      How cheerfully may we leave ourselves to God’s disposal!

[How were the malice of Satan, the envy of the priests, the treachery of Judas, the cowardice of Pilate, &c. overruled for the effecting of the Divine purposes! Thus may God overrule the most adverse circumstances for our good. Let us then in all states rely on that gracious declaration—.]

MDLXXV

REWARD OF FAITHFULNESS

  Luke 22:28–30.

Ye are they which have continued with me in my temptations. And I appoint unto you a kingdom, as my Father hath appointed unto me; that ye may eat and drink at my table in my kingdom, and sit on thrones judging the twelve tribes of Israel.

AT the close of his life, our blessed Lord was peculiarly engaged in comforting and encouraging his Disciples. This appears particularly in the 14th, 15th, and 16th chapters of St. John’s Gospel. But in the passage before us it appears still more remarkably; because he had, at this time, great reason to be displeased with them: and yet he overlooks their offence with the most slight and transient notice; and administers consolation to them, as if they had deserved nothing but applause. Yet we are not to suppose that the words of my text are to be confined to them: they are applicable to all Christ’s faithful servants. And, to place them in their true point of view, I must consider them,

  I.      As addressed to the Disciples then before him—

[There are difficulties in the words: but those difficulties will vanish, if we bear in mind the precise circumstances under which the Disciples were, at the time when these words were delivered.

Our Lord had now kept the Passover with his Disciples; and had instituted his Last Supper, which, under the Christian dispensation, was to supersede the Passover. In explaining to them the nature and intent of this new ordinance, he had compared the bread, which he brake, to his body, which was to be broken on the cross; and the wine, which he poured forth, to the blood which was about to be shed upon the cross for the sins of the whole world. But, in speaking of these things, he twice mentioned “the kingdom of God, which was about to come,” and which was to be the completion and consummation of all that he had undertaken to effect. The Apostles, passing by all that their divine Master spake concerning his own sufferings, caught hold of the idea of “the kingdom of God,” in which they hoped for advancement upon earth; and immediately began to contend with each other for pre-eminence in that kingdom; each specifying the grounds on which he himself claimed a priority above the rest. Our Lord reproved this ambition in the same kind of way as he had before done; but still forbore to dwell upon it, that he might comfort and support them under the accumulated weight of trouble which they were now immediately to sustain. He told them, that, whilst many had forsaken him, they had continued with him through all his temptations; and that therefore he would act towards them as the Father himself had acted towards him; and would fulfil all their desires to an extent of which they could now form no conception. Did they desire pre-eminence in his kingdom? They should all be admitted, not to the table of earthly princes merely, but to the table of the King of kings, to eat and drink in his presence: yea, they all should possess kingdoms, and sit on thrones: and, though they should themselves stand for a time at the tribunal of wicked men, and receive a sentence of condemnation from them, they should have all the tribes of Israel, standing as it were, at their tribunal, and receiving, to a certain degree, their sentence from them, who, as assessors with Christ, should approve and applaud the sentence passed upon them. This I conceive to be the true sense of the last clause of my text; which was intended to fortify them against all which was about to be realized in their Lord, and which they themselves also were, in due time, destined to experience.]

But we must further consider these words,

  II.      As addressed to his faithful followers in every age—

There is, between them and the Apostles, a great resemblance:

  1.      They answer to the same character—

[Though Christ himself is out of the reach of men, his word, his cause, his people, are treated precisely as he was in the days of his flesh. “Was he despised and rejected of men?” So is his Gospel, wherever it is proclaimed. It is “to some a stumbling-block, and to others foolishness,” as much as ever. Nor is there, in the whole universe, a faithful servant of his who has not a cross to bear for his sake. But they are all firm in their Master’s cause: they suffer nothing to turn them aside from following him: yea rather, instead of being intimidated by sufferings, they rejoice that they are counted worthy to suffer shame, or even death itself, for his sake — — —]

  2.      For them, also, are reserved the same honours—

[At the table of the Lord above is Abraham sitting, and Lazarus next to him, with his head, as it were, reposed on Abraham’s bosom. And there shall every true Disciple feast with his divine Master for evermoree — — — To them, also, shall be assigned “thrones and kingdoms,” even as God the Father has assigned them to his well-beloved Son. It is by an express covenant that these were given to Christ; and by covenant does Christ also confer them on his people: they “inherit a kingdom prepared for them from the foundation of the world.” And they, too, shall be assessors with Christ in judgment. Of this there can be no doubt. St. Paul says to the Church at Corinth, “Know ye not that the saints shall judge the world? yea, know ye not that we shall judge angels?” What then shall influence us, or what shall we regard in comparison of these things? Let us be content to hunger now, if we may but feast then: and if called to surrender thrones and kingdoms, and to lay down our lives as martyrs, let us willingly make the sacrifice, knowing how abundantly we shall be recompensed through eternal ages — — —]

  Suffer ye now, brethren, a word of EXHORTATION—

  1.      Adhere with firmness to the Lord Jesus Christ—

[Many forsook him in the days of his flesh — — — and many, at this day, like the stony-ground hearers, fall away in a season of temptation and persecution. But “be ye steadfast and immoveable,” even to the end; “following the Lord fully,” and “cleaving to him with full purpose of heart” — — —]

  2.      Expect with confidence his promised blessings—

[Think of the state to which many whom you once knew on earth are now exalted in heaven: and think in how little a time you also will be partakers of the same blessings. Know, that, if ye be Christ’s, all these things are yours, secured by a covenant that cannot be broken. What glory can this world give you, in comparison of this? Contemplate this: follow this: anticipate this: and you need not fear what either men or devils can do unto you.]

MDLXXVI

THE MEANS OF SECURITY FROM SATAN’S MALICE

  Luke 22:31, 32.

And the Lord said, Simon, Simon, behold, Satan hath desired to have you, that he may sift you as wheat: but I have prayed for thee, that thy faith fail not.

THE agency, or even the existence, of evil spirits is scarcely credited amongst us; but there is nothing more certain than that they exist, and act in the world. To conflict with them, constitutes a principal part of the Christian’s warfare; and to be aware of their devices is no inconsiderable attainment in Christian knowledgeb. There is however a Being who is able to counteract their agency: and of this we have a proof in the history before us. Satan, the prince of the devils, meditated the destruction of Peter. Our Lord with affection and earnestness warned Peter of his designs; and, by his own intercession, secured him against his assaults.

  I.      The malice of Satan—

Satan is the great adversary of mankind—

[He was once as bright a morning star as any in heaven. But he rebelled against the Most High, and incurred his displeasure. Full of hatred against God, he sought to efface his image from our first parents. Through subtlety he prevailed to the destruction of them and usd. Nor does he cease to assault those who through grace are restored.]

He desires to agitate and distress them—

[This is evidently implied in the expression in the text. He has various ways of effecting his purpose. He may harass us with temptations and persecutions: he may perplex us by artful insinuations and suggestions. His efforts were exerted against all the Apostles: but the more eminent any are, the more they are hated by him. Peter was distinguished for his knowledge and intrepidityf: yea, he had had a peculiar honour conferred on him. On this account Satan’s malice raged against him more especially.]

But his ultimate end is to prove them hypocrites, or to make them apostates—

[This was evidently his design in assaulting Job, and in asking permission to try the Disciplesi. Nor would he leave one faithful person upon earth. “As a roaring lion he seeks to devour all”. He can do nothing indeed but by Divine permission: but if suffered to fulfil all his will, he would destroy every soul. His influence on the herd of swine shews what he would do to menl: not one vassal of his would escape the fate of Judas.]

But God has not left his people without means of resistance—

  II.      Our security from his assaults—

God has both armed his people for the combat, and given them a great Deliverer—

Faith is the grace whereby he enables us to maintain our stand—

[It was by faith that we were translated from Satan’s kingdom into Christ’s. It is by that also that our daily warfare is to be carried ono. Yea, through that are we to attain our full and final salvation. Faith is the shield whereby alone we can ward off the darts of Satanq: if that fail, we are exposed to the fiercest assaults of our enemy. If we lose our hold of the promises, we shall be driven away as chaff: we shall have no point around which to rally our scattered forces. Whereas, if faith be strong, we shall hope even against hope; and, though wounded, we shall return with fresh vigour to the combat. Nor shall our great adversary be able to prevail against uss. Hence that earnest caution against unbelief — and that express direction respecting the mode of opposing Satanu—]

But the intercession of Christ is necessary to uphold our faith—

[Peter’s faith would have failed utterly, if he had been left to himself; but through the intercession of Christ he was preserved. Thus we also should “make shipwreck of our faith.” But our prevailing Advocate pleads for us also: as our High-Priest he bears us on his breast-plate before the throney: he obtains for us fresh supplies of the Spirit. In this way he, who has been the author of our faith, will also be the finisher. Hence the encouragement given us to rely on the intercession of Christa— Hence the encouragement given us to regard it under every backsliding— Hence the encouragement given us to rest assured of Christ’s power to savec—]

  INFER—

  1.      What need have we to be ever on our guard!

[Perhaps at this moment Satan may be desiring to sift us. And what if God should give us up into his hands? If suffered to exert his strength, he could soon dissipate whatever is good in us; nor should our past zeal in God’s service remove our apprehensions; that would rather provoke Satan to more activity against us. Let us then “not be high-minded, but fear.” Let us follow the salutary advice which our Lord has given us Let us plead with fervour those important petitionse— At the same time let us “put on the whole armour of God,” and prepare, as God has taught us, for the assaults of our enemy.]

  2.      What a mercy is it to have an interest in Christ!

[They who know not Christ, are wholly under the power of Satan; but they who are Christ’s, have a watchful and almighty guardian. Our Lord provided for Peter’s safety, before Peter even knew his danger. Thus “will he keep the feet of all his saints.” He will suffer none of them to be plucked out of his handh. If he permit Satan to sift them, it shall be only for the removing of their chaff. He has pledged his word for the security of the weakest of his peoplek. Let us therefore commit ourselves entirely into his hands. Let us beg him to remember our unworthy names in his intercessions, and to deal with us as with Joshua of old—]

MDLXXVII

CHRIST’S SUFFERINGS IN THE GARDEN

  Luke 22:39–46.

And he came out, and went, as he was was wont, to the Mount of Olives; and his Disciples also followed him. And when he was at the place, he said unto them, Pray that ye enter not into temptation. And he was withdrawn from them about a stone’s cast, and kneeled down, and prayed, saying, Father, if thou be willing, remove this cup from me: nevertheless not my will, but thine be done. And there appeared an angel unto him from heaven, strengthening him. And being m an agony he prayed more earnestly: and his sweat was as it were great drops of blood falling down to the ground. And when he rose up from prayer, and was come to his Disciples, he found them sleeping for sorrow, and said unto them, Why sleep ye? rise and pray, lest ye enter into temptation.

IT was foretold of the Messiah, that he should be “a man of sorrows and acquainted with grief:” and we are informed that he had scarcely come into the world before his life was sought for, and he was carried by his parents a fugitive to a foreign land, in order to escape the cruel effects of Herod’s jealousy. During the four years of his ministry, much is told us of his trials: but the principal scene of them was reserved for the close of his life. We propose to contemplate them, from their commencement in the garden of Gethsemane till the time that he expired upon the cross. At present we shall confine our attention to the words before us; in which we may see,

  I.      The tremendous sufferings of our Lord—

Now, beyond any former period of his life, “were the troubles of his heart enlarged.” That I may bring them before you the more distinctly, I will call your attention to three things;

  1.      The terms by which his sufferings are described in the inspired volume—

[If we look into the Prophets who foretold those sufferings, we shall see that they almost exhaust the powers of language in order to convey some idea of their inconceivable greatness. The Psalmist, personating the Saviour, says, “The sorrows of death compassed me, and the floods of ungodly men made me afraid: the sorrows of hell compassed me about; the snares of death prevented me.” “My heart is sore pained within me; and the terrors of death are fallen upon me. Fearfulness and trembling are come upon me; and horror hath overwhelmed me.” “The waters are come in unto my soul: I sink in deep mire, where there is no standing: I am come into deep waters, where the floods overflow me. I am weary of my crying: my throat is dried: mine eyes fail while I wait for my Godc.” To mention only one passage more, the Saviour complains, “I am poured out like water, and all my bones are out of joint: my heart is like wax; it is melted in the midst of my bowels. My strength is dried up like a potsherd, and my tongue cleaveth to my jaws; and thou hast brought me into the dust of death.” Who that reads such passages as these, is not prepared for that distressing appeal, “Was ever sorrow like unto my sorrow, wherewith the Lord hath afflicted me in the day of his fierce anger?”

The Evangelists also, in their report of these sufferings, vie with each other in the extraordinary force of the words by which they endeavour to express them. St. Matthew speaks of him as so surrounded with grief, as to be brought by it into the utmost dejection and consternation. St. Mark uses one term which implies a high degree of fear, and terror, and amazementg; and another denoting the utmost excess of grief and anguish.” St. John also expresses his sufferings by a word of exceeding strength to denote the extremity of his troubles; and St. Luke, in my text, tells us he was in an agony, in the greatest possible straits in his conflict. In fact, “his soul was exceeding sorrowful even unto death.” And the depth of his sufferings will further appear from,]

  2.      The effects produced by them—

[It must be remembered that as yet no man had inflicted on him any pain at all. Yet we behold him deprecating his present sufferings in the most earnest way imaginable, even “with strong crying and tears,” renewing his entreaties again and again, not only on his knees, but in a posture of the most abject prostrationm: yea, and we see him “sweating great drops of blood” from every pore of his body through the excess of his agony. What an idea does this give us of the intensity of his sufferings!

It will be asked perhaps, Why should HE, whom we believe to be God, as well as man, betray such a fear and dread of sufferings, which thousands of martyrs have sustained with cheerfulness; and why, when he had voluntarily undertaken to endure them, should he afterwards deprecate them with such extreme fervour? I answer, Martyrs in their sufferings have had to bear only what could be inflicted by men; whereas the Saviour had to endure the wrath of God, even the penalty which was due to the sins of the whole world: and, in deprecating that misery, he acted precisely as it became him to act both as a man, and as a good and holy man. As man, it was quite allowable to him to deprecate sufferings which he had not deserved; and as a good man, it became him to deprecate the wrath of God. These two things therefore he did: but he did them with most unreserved submission to the will of God; and thereby gave to us the most perfect pattern of resignation under sufferings of whatever kind.

But we may further learn the greatness of his sufferings from,]

  3.      The means used for his support—

[At the commencement of his ministry, when he was tempted by Satan in the wilderness, “angels were sent from heaven to strengthen him” And thus it was in this his last hour, which was more especially “the season when all the powers of darkness assaulted him;” an angel was sent from heaven to administer to him that strength and consolation which he needed after so severe a conflictp. What an idea does this give us of his sufferings, when he who was God as well as man, needed such assistance to sustain and support him in that dread hour!]

But how were his three favoured Disciples occupied in the mean time? He had bidden them to watch and pray with him: and “had gone only about a stone’s cast from them,” that he might with the more liberty pour out his soul before God. But alas! the Saviour’s sorrows were yet further increased by,

  II.      The lethargic indolence of his Disciples—

It might have been supposed that they, at such a season as this, would have been particularly wakeful and earnest in prayer—

[Their Lord had counselled them to employ this time in prayer, not only in interceding for him, but in imploring strength for themselves, that they might be able to sustain the trials which were now coming fast upon them. But they were so overpowered with sleep, that notwithstanding they were again and again wakened by their Lord, they were no sooner left to themselves than they fell asleep again. “Not a single hour could they watch with their Lord,” notwithstanding all their recent protestations and professions. The fact was that they were “overcome with sorrow,” which, in some cases, when it is exceeding deep, operates as a blow, that, for a season, only stuns and stupifies. The whole of our Lord’s late conversations with them respecting his approaching sufferings and death had altogether oppressed their minds, so that they were no longer able to exercise their faculties as the occasion required. “Their spirits were willing; but their flesh was weak.”]

This ill-timed somnolency added yet further to the sufferings of their Lord—

[He did indeed administer reproof to them with the utmost tenderness, and even apologize for them, as he afterwards did for his very murderers. But to be so neglected by them in this his last extremity, and to behold them so indifferent about him, and so careless about themselves, after all the exhortations he had given them, must have occasioned him the most poignant grief; and still the more, when he saw that the time for prayer was now lost, and that the traitor, with his armed bands, was at hand, to deliver him up into the power of his blood-thirsty enemies.

We are told indeed, that “they knew not what to answer him.” And well might they be confounded, when they saw how shamefully they had violated their obligations to their divine Master, and how regardless they had been of their own eternal interests. And what shall we ourselves answer in the last day, when called to account for our present carelessness in the midst of all the warnings that are given us, and the dangers to which we are exposed? Verily, whatever excuses we may now make, our mouths will then be shut: and to all eternity shall we reproach ourselves, that when we could watch whole nights about our temporal concerns, as the Apostles had done with their nets, we have not been able to “watch with Christ one single hour” in fervent and persevering prayer; so “stupid have we been and brutish, even as beasts before him.”]

  May we not SEE from hence, my brethren,

  1.      How terrible we shall find it to bear the penalty due to sin!

[If it so oppressed and overwhelmed our incarnate God, what will it effect in us? “If it so consumed the green tree, how will it burn up the dry!” I tremble to think how careless all around us are, when in a few more days or hours they may have to sustain without any alleviation, and to all eternity, the wrath of God. Dear brethren, though your Lord bore in his own sacred person all your sins to make atonement for them, his atonement will be of no avail to you, unless you repent of your sins, and plead the merit of his blood for the expiation of them. No indeed, all that the Saviour has done and suffered for you will but aggravate your guilt, if you lose your present opportunity of calling upon him for the pardon of it. Do not, I pray you, give way to a sleepy careless state of mind. You have been again and again called, in order to awaken you; and if you continue with folded arms to waste, as it were, your day of grace, death will ere long come, with irresistible energy, like Judas with his armed bands, and transport you to the bar of judgment, where nothing but condemnation will await you, and the wrath of an offended God. O that to-day, while it is called to-day, you may arise and call upon your God, that so iniquity may not be your ruin! But, if you will “sleep on now and take your rest,” wonder not if you be left, like Peter, to deny and forsake your Lord, and to perish with Judas, under an accumulated load of guilt and misery.]

  2.      How different a cup God is willing to put into our hands!

[Our blessed Lord prayed, that, “if it were possible, the cup of bitterness might pass from him.” But God had decreed, that, “without shedding of blood there should be no remission of sins;” and therefore if the Lord Jesus would be a surety for us, he must discharge our debt; and consequently, if he would take the cup out of our hands, he must drink it for us. And drink it he did, even to the very dregs. And now, brethren, he puts into our hands the cup of salvation, with all its inconceivable and eternal blessings. O drink ye of this, and let your souls live for ever! I will not promise that you shall never in this life taste of the Saviour’s cup of sorrows. You may taste of it; you may even drink deeply of it, in order that you may be the more conformed to him. But of this I assure you, that, however bitter a cup God may at any time put into your hands, there shall be no wrath in it, no, not a drop of wrath: it shall all be sweetened with love: it shall be altogether medicinal, and not penal. And, to counteract its bitterness, there shall be put into your hands “a cup of which the Lord himself shall be the portion.” Yes, the Lord Jesus drank the one, that you might drink the other. Only believe in him; and trust in him; and cleave to him; and watch and pray with him; and all the blessedness of heaven shall be yours. And when the cup of God’s wrath shall be put into the hands of the impenitent and unbelieving to drink to all eternity, the cup of salvation shall be yours, and “the pleasures which are at God’s right hand for evermore.”]

MDLXXVIII

THE TREASON OF JUDAS

             Luke 22:48.

Jesus said unto him, Judas, betrayest thou the Son of man with a kiss?

VIRTUE is best discerned when it is subjected to the heaviest trials. The stroke of the hammer displays the excellence of the diamond; and the furnace ascertains the purity of the gold. Meekness and patience are mere dormant qualities, till injuries or misfortunes call them into exercise. Let our character be blasted, our interests ruined, our person injured; and then it will appear how far these qualities exist within us, and to what extent they will enable us to support our burthens. Had our blessed Lord himself been viewed in a season of perfect tranquillity, his unrivalled glories would have shone only as the sun behind a cloud: but when he laboured under severe and complicated afflictions, then his brightness beamed forth in its meridian splendour. His circumstances were peculiarly painful at the time when he uttered the words before us. He had been sustaining a conflict with all the powers of darkness, and drinking that cup of wrath which his Father had put into his hands. He had seen with grief the supineness of his three Disciples, who, notwithstanding his repeated warnings, had consumed in sleep the time which should have been spent in watchfulness and prayer. To add to his sorrows, Judas now approached him at the head of an armed band, and by a treacherous kiss betrayed him into their hands. Behold then our Divine Master under these accumulated troubles! What might we expect to hear from him on this occasion? Methinks his address to Judas, whose treachery he was aware of, could be no other than that of Paul to Elymas the sorcerer, “O full of all subtlety and all mischief, thou child of the devil, thou enemy of all righteousness,” art thou come to betray me? But however this address became an Apostle, when zealous for the honour of his Lord, the Saviour himself, when personally interested, saw fit to speak in milder accents, that he might set an example to his followers to “shew all meekness to all men:” “Friend,” says he, “wherefore comest thou?” “Judas, betrayest thou the Son of Man with a kiss?”

We shall consider these remarkable words,

  I.      In reference to the traitor Judas—

That we may have a just view of the wickedness of Judas, let us notice,

  1.      The light he resisted—

[He had attended our blessed Lord during the whole course of his ministry: he had heard all his discourses; and had received from him in private a further exposition of the truths which had been more obscurely delivered to the proud, captious, and malignant auditors that flocked around him. He had seen innumerable and most beneficent miracles wrought in confirmation of the Messiahship of Jesus: so that there could be no doubt upon his mind but that Jesus was “the Son of Man,” “the Christ, the Saviour of the world.” Had he entertained any secret suspicions that Jesus was an impostor, he would have had some excuse for his treachery: or if he had enjoyed but few opportunities of instruction, his guilt would have been less heinous. Pilate, who was an ignorant Heathen, sinned grievously in not executing strict justice: but the sin of those who had delivered Jesus unto him was incomparably greater, because of the superior light which they enjoyed. In this view therefore the sin of Judas was exceeding great.]

  2.      The obligations he violated—

[Judas was “one of the twelve,” who were called to a more intimate acquaintance with our Lord; and was selected from among them to be his purse-bearer and almoner. He had been sent out, like all the other Apostles, to preach the Gospel, and to work miracles in the name of Jesus. He had seen diseases and devils yielding to his word; and had probably been instrumental in converting others to the faith of Christ. How was he bound then to “shew all good fidelity,” and to maintain to the uttermost his Master’s cause! But besides all this, Jesus, within the space of a few hours, had acted towards him the part of a menial servant, and had condescended to wash his feet: should not such love have called forth his tenderest and most faithful regards? Moreover, Judas had, on that very occasion, pledged himself to die with Jesus rather than deny him: yet behold, this man, almost immediately after uttering these words, leaves the room, in order to betray his Lord! What impiety was here! If woe was denounced against Chorazin and Bethsaida for not improving the mercies vouchsafed to them, what woes must belong to this unhappy man for violating the strongest obligations which could lie upon him!]

  3.      The manner in which he violated them—

[Jesus, it should seem, had permitted his Disciples to express their regards to him by the affectionate and endearing token of a kiss: and this was the sign by which Judas undertook to betray him into the hands of his enemies! What horrid perfidy! to make an expression of love and friendship a signal for his apprehension!

But mark the peculiar aggravations with which this perfidy was attended! It was altogether a voluntary act. The Chief Priests and Elders could never have entertained a thought of prevailing on one of Christ’s own Disciples to betray him: they could expect nothing from them but the most vigorous and determined opposition. Methinks they could scarcely believe their own senses when they heard the traitor Judas making the proposal. If indeed they had seized on Judas, and threatened to put him to extreme torture if he would not further their designs, we might offer some little excuse for him: but who could conceive that the proposal should originate with him, and that he should be a volunteer in such a service?

It was immediately after he had received an express warning respecting it. Our blessed Lord had, but a few hours before, told his Disciples that one of them would betray him: and upon being interrogated by each of them, “Lord, is it I?” he told them all, that it was the person to whom he should give the sop; and told Judas in particular that it was he; and that since he was thus bent on the commission of this sin, it would have been better for him that he had never been born. Would one not have supposed that such a warning should have diverted him from his purpose? Yet, instead of being checked by it, he went out “immediately” under the cover of the night, that he might execute his plot without delay.

We cannot but be astonished for how small a consideration he was induced to do this. Had he been promised great riches, sufficient to keep him in opulence and splendour all his days, we should have wondered less at the power of the temptation: but it was only “thirty pieces of silver,” (the price of a slave,) that he was to receive for his recompence: so little a value did he set upon his master’s life.

The diabolical malignity which he expressed on the occasion, is a yet further aggravation of his guilt. When agreeing with the Chief Priests, he gave them a strict charge, “Take him, hold him fast, lead him away safely.” As Ahithophel, the treacherous friend of David, counselled the rebellious Absalom: “Give me twelve thousand men, and I will come upon him while he is weary and weak-handed, and I will smite the king onlyf;” so did Judas respecting the true King of Israel: he reminded the Chief Priests how often he had escaped out of their hands; and, that they might secure him now, he charged them to use the utmost vigilance and circumspection.

Such was the sin of Judas; a sin unparalleled in the annals of the world.]

Let us now extend our views, and consider the text,

  II.      In reference to traitors of every description—

Though the precise sin which was committed by Judas never was, nor will be, committed by any other, yet are there too many who follow his steps, and betray the cause and interests of their Divine Master. There are different kinds of traitors:

  1.      Infidel—

[Many pretend to be followers of Christ, and yet deny every fundamental truth of his religion. The fall of man, and the guilt and corruption consequent upon it; the substitution of our Lord Jesus Christ in the place of sinners, and our reconciliation to God by the blood of his cross; the regenerating and sanctifying influences of the Holy Spirit, together with all the inward life and power of godliness; all these, I say, are denied and held up to ridicule and scorn: and yet the people, who thus expunge from their system almost every doctrine that distinguishes our holy religion, will call themselves Christians. But are they really friends of Christ? Are they not rather enemies and traitors? Even the followers of Mahomet express as much regard for Christ as they: the Mahometan allows that Christ was a prophet; and what do these infidels allow him more? Truly their kisses are perfidious; their professions are a lie.]

  2.      Antinomian—

[There are two kinds of Antinomians; systematical, and practical: the former are very zealous for the peculiar doctrines of Christianity; but they carry them to an undue extent; and erase from their system all the obligations of the moral law. We hope and believe, that all who embrace this system are not so regardless of the law in practice, as they are in theory: nevertheless their sentiments are most pernicious; and their professed attachment to Christ is constructive treason. It is certain that, however exemplary some of these persons may be, others (and we fear by far the greater part of them,) take encouragement from these licentious tenets to live in sin. If they do not give way to those grosser propensities which would expose their profession to universal contempt, they are at least distinguished by a proud, contentious, worldly spirit, and by irreverence and undue confidence in their transactions with God.

As for practical Antinomians, the great majority of nominal Christians are of this class. They object not to the leading truths of the Gospel: having been educated in the belief of them, they acknowledge them as points which they are not disposed to controvert. But to yield to their influence, and to bring their souls to a state suited to them, they have no mind. They wish for nothing beyond this world; they think of nothing but what relates to the body. Whether their outward conduct be more or less correct, they consider it as of very little importance. Some can run to the greatest excess of riot, being wholly addicted to worldliness or dissipation, and yet account themselves very good Christians. Others, who are restrained from such excesses, can content themselves with “a form of godliness, while they utterly deny its power;” and though they never smite upon their breasts with contrition, never flee to the Lord Jesus Christ for mercy, never devote themselves in earnest to the service of their God, they imagine that all is well, and that they are to be reckoned among the friends and followers of Christ. But their profession serves only to lower Christ in the estimation of the world, and in many instances to till heathens themselves with an utter abhorrence of his name.

We must acknowledge, indeed, that neither the one nor the other of these characters have the malignant designs of Judas: but the ultimate effect of their conduct is to betray him with a kiss.]

  3.      Hypocritical—

[These come the nearest of all to the character of Judas: and many there are to whom this designation properly belongs. In every age there have been some who have joined themselves to the Church, while yet they felt only transient impressions, and had no root of grace in their hearts. Of them, some cast off all profession of religion, and go back again to the world: others continue their profession, but indulge habits altogether inconsistent with it. Hence they are found deceitful in their words, dishonest in their dealings; and less worthy of confidence than the generality even of avowed worldlings. For a time they wear the mask with success: but at length their true character appears; and they make religion “to stink in the nostrils” of all who know them. It is almost superfluous to say that these are traitors: for they not only deliver up Jesus to the scorn and contempt of his professed enemies, but lay a stumbling-block in the way of his friends, and cause many to wax cold in their attachment to Christ, if not also utterly to renounce him. “Woe unto the world because of them! but woe be more especially to those by whom the offence cometh!” In a little time, if they repent not, they will “go to their own place,” and participate with Judas the just reward of their deeds.]

  IMPROVEMENT—

  1.      Let us not be offended with religion on account of the faults of those who profess it—

[It would manifestly be absurd to make the treachery of Judas a reason for rejecting Christ: for the Scriptures, yea and Christ himself, foretold, that “one who should eat bread with him should lift up his heel against him.” And do not the Scriptures both of the Old and New Testament declare, that “false brethren should come in,” and that “by means of them the way of truth should be evil spoken of?” The very existence therefore of traitors and hypocrites in the Church, is a proof of the truth of our religion; and should confirm, rather than weaken, our attachment to it. If indeed the Gospel gave licence to such characters, that very circumstance would be a just ground for doubting its Divine authority, and withholding from it our approbation: but if it invariably inculcate holiness both in heart and life, then let the blame of hypocrisy rest on those only who are guilty of it; and let the offence that is occasioned by some, be a stimulus to others to adorn the Gospel.]

  2.      Let us watch against our besetting sin—

[Judas from the very beginning was addicted to covetousness. To gratify this propensity, he took advantage of his office as the purse-bearer to steal from time to time a part of the money entrusted to his care. Had he been told on the first occasion to what this covetous disposition would ultimately lead, how little would he have been able to credit the assertion! But thus it is with sin; it is like a breach in a bank, which, if not stopped at first, will soon be widened by the current, till the whole country is overflowed. When once a man harbours any secret lust, it will gather strength, and gradually obtain an entire ascendant over him. Whatever, then, be our besetting sin, whether lewdness, or covetousness, or any other, let us watch and pray against it; lest we prove at last a scandal to our profession, and, after having instructed others, ourselves be cast away.]

  3.      Let us get a real and firm attachment to Jesus Christ—

[There is a sense in which we may say to all of you, “Kiss him, apprehend him, hold him fast.” The Psalmist bids us to “kiss the Son, lest he be angry;” St. Paul speaks of “apprehending that for which he had been apprehended of God in Christ Jesus;” and exhorts us to “lay hold on the hope set before us.” We are commanded also to “cleave unto the Lord with full purpose of heart.” And should not we be as earnest in this good work as Judas and his band were in their evil work? If they plotted by day, and watched by night, to destroy the Lord Jesus, should we be averse to labour and watchfulness, to obtain an interest in his salvation? Let us get a love to him in our hearts as deeply rooted as their enmity against him was, and we shall account nothing too much to do or suffer for him; nor will the whole world be sufficient to suspend or lessen our fidelity in his service.]

MDLXXIX

THE HEALING OF MALCHUS’ EAR

  Luke 22:50, 51.

And one of them smote the servant of the high-priest, and cut off his right ear. And Jesus answered and said, Suffer ye thus far. And he touched his ear, and healed him.

IT is but too common for even good persons, who are of a sanguine temper, to ask instruction or advice, while by their conduct they evince that they have very little disposition to receive and follow it. We do not wonder that Pilate should ask, “What is truth?” and go away before an answer could be given him: but it is grievous to see one of Peter’s eminence, who had been favoured with so many opportunities of divine instruction, affecting to seek direction from his Lord, and instantly prosecuting his own unhallowed will. In considering the instance recorded, it will be proper to notice,

  I.      The indiscretion of Peter—

Peter, in striking Malchus with the sword, was evidently actuated by a love to his Master, and a zeal for his service; yet his mode of discovering his affection was certainly deserving of blame. It argued,

  1.      A want of Christian temper—

[Christianity does not preclude men from taking the sword in defence of their country, when called to it by imperious necessity, and authorized by the civil magistrates: but it enjoins individuals rather to suffer patiently the persecutions with which they are assaulted, and gladly to endure the loss of all things, even of life itself, for the Gospel’s sake. As for taking up arms against the civil power, it is an extremity which perhaps not any thing can justify. Yet this is the very thing that Peter did; and as he did it without any express command, he was rebuked by our Lord, and told that “all, who should take the sword in that manner, however they might think they were fighting the Lord’s battles, should perish with the sword.”]

  2.      An ignorance of the prophetic writings—

[It had been foretold that “one, who had eaten bread with our Lord, should lift up his heel against him;” and that, in consequence of his treachery, he should be “led like a lamb to the slaughter,” and “be numbered with transgressors.” Had Peter fully understood those prophecies he would not so rudely have contradicted our Lord on a former occasion, or so impetuously defended him on this; but would have submitted to the will of God, saying, “The cup which his Father hath given him shall he not drink it?”]

  3.      A forgetfulness of our Lord’s character—

[Often, yea, but a few minutes before, had Peter seen his Lord performing the most stupendous miracles. If these had been wrought by the Father’s power, could not Christ call upon him now, and have more than seventy thousand angels sent for his defence? If Christ wrought them by his own power, could he not deliver himself out of their hands without Peter’s interposition? But if Christ were abandoned by his Father, and reduced to a state of impotence himself, could Peter protect him against a band of armed men? Was not his furious assault rather calculated to increase their rage, and to make them destroy Jesus and all his Disciples upon the spot? In every view his conduct was wrong; for if aid was needed, his was insufficient; and if it was not needed, it was officiously and imprudently obtruded.]

The contrast between Christ’s conduct and Peter’s will appear by considering,

  II.      The remedy which our Lord applied—

Jesus would give no just occasion of offence to the civil magistrate, and therefore set himself instantly to remedy the evil that had been committed—

[Peter had cut off the ear of the high-priest’s servant, probably because he was most active and forward in apprehending our Lord. But Jesus would not suffer even that small injury to be sustained on his account: he therefore “touched” the wound, and restored the ear to its perfect state. What a marvellous return was this for all the indignities which this miscreant had offered him! If Jesus had chosen to work a miracle on this occasion, one would rather have expected that it should be such an one, as should make the “ears of all that heard of it to tingle.” But mercy was his delight; and the more unworthy the objects of his mercy were, the more did he glory in displaying “the unsearchable riches of his grace” — — — Would one not at least hope that this miracle should disarm his enemies, and make them desist from their purpose? But, alas! nothing can prevail with those who are given up to judicial blindness — — — The manner of working the miracle was scarcely less remarkable than the miracle itself: for he not only performed it unsolicited, but even asked permission to perform it; saying to those who were binding him, “Suffer ye thus far,” “loosen my hands for one moment, that I may exercise them in one more act of benevolence before your eyes.” What astonishing meekness and condescension! — — — Thus, while he more than recompensed the injury that Peter’s indiscretion had occasioned, he shewed to his enemies, that his surrender of himself was voluntary; and left to his people a most perfect pattern for their conduct when persecuted by an ungodly world.]

  From this history we may LEARN,

  1.      To guard against an indiscreet unhallowed zeal—

[Zeal properly directed, is amiable and praiseworthy: but a “zeal without knowledge” is most injurious to the Christian cause. Paul’s conduct in his unconverted state, and the request of two of our Lord’s Disciples, may serve to put us on our guard against the fatal mistakes into which even good men may fall. Let our zeal be ever tempered with love, and regulated by the Holy Scriptures; else, while it carries us too far on some occasions, it will prove, like Peter’s, miserably defective upon othersg.]

  2.      To exercise love towards our most inveterate enemies—

[The Christian’s “weapons are not to be carnal,” nor must he “war after the flesh.” He is to turn the right cheek to him that smites him on the left,” and, by rendering good for evil, to “heap coals of fire on the head of his enemies.” “Instead of being overcome of evil, he is to overcome evil with good.” Christians, see if this be your conduct — — — And remember that “Christ set you an example that you should follow his steps.”]

  3.      To trust in Christ for the healing of the wounds which sin has made—

[No sword can inflict so deep a wound as sin has made. It were a light matter if it had merely killed the body: it has inflicted a mortal wound on our souls. But Jesus can heal us; nor should any sense of unworthiness prevent our application to him. Let us go to him, and he will add us to the number of those whom he has made monuments of his almighty power and his unbounded mercy — — —]

MDLXXX

PETER’S FALL AND REPENTANCE

  Luke 22:61, 62.

And the Lord turned, and looked upon Peter. And Peter remembered the word of the Lord, how he had said unto him, Before the cock crow, thou shall deny me thrice. And Peter went out, and wept bitterly.

THE fidelity of the sacred historians is a strong argument for the truth of what they wrote, and for the divine commission which they bore. Had they been impostors, they would never have recorded all their own failings in such an artless and faithful manner. A greater blemish could scarcely exist in the character of an Apostle, than that which is here exposed: and yet it is not only mentioned by all the four Evangelists, but St. Mark, who wrote his Gospel under the immediate inspection of St. Peter himself, is most diffuse in aggravating the crime, and most reserved in noticing the repentance: he tells us of Peter’s oaths and curses; but observes only, that he wept: whereas St. Luke, who omits the former, tells us, that he wept “bitterly.” The immediate occasion of Peter’s repentance is mentioned only by St. Luke. It should seem, that his heart was affected by the expressive look which our Lord gave him.

It will be useful therefore to inquire,

  I.      What that look expressed—

We may be certain that there was nothing vindictive in it—

[Never on any occasion did our Lord assume a menacing tone towards those who injured him: “when he suffered, he threatened not.” When Judas came to betray him, he saluted the traitor by the tender appellation of Friend; “Friend, wherefore art thou come?” When the people came to apprehend him, he only asked whom they sought? and then told them, that he was the person. Yea, in the midst of all the torment and ignominy of crucifixion, he extenuated the guilt of his very murderers, and prayed to his heavenly Father to forgive them. Justly indeed might he have looked on Peter with anger, and have intimated, by an indignant aspect, that he, who now thus basely denied his Master, should speedily he denied by him at the bar of judgment. But, as no such words ever escaped his lips, so no such disposition ever manifested itself in his looks: he was altogether meek and silent, like a sheep before her shearers, or a lamb led to the slaughter.]

Nevertheless it, doubtless, conveyed a reproof to Peter—

[We may conceive, that our Lord intended to remind him of his folly in boasting, and of the presumption he had manifested, in declaring that, though all the Disciples should deny their Master, he never would; and, that he would rather die with him than deny him. Such a reproof was necessary: but still it was expressed only in a look: and how different was it from the rebuke given him on another occasion! When Peter, though in real kindness, desired to divert his Lord from the thoughts of suffering, Jesus, in righteous displeasure, said, “Get thee behind me, Satan, thou art an offence unto me.” But, when Peter wished to shrink from sufferings himself, even though, in order to avoid them, he denied his Lord with oaths and curses, the severest reproof that Jesus gave him, was, a look, a gentle intimation, that he had fallen by his own vain confidence and self-dependence.]

But the principal thing expressed in that look, we apprehend to have been pity and compassion—

[Having nothing revealed respecting this, we can only speak from conjecture. But, if we may be permitted thus to interpret a look, which perhaps no words could fully express, we may suppose it to have intimated somewhat to this effect: ‘Ah! Peter, see the sad consequence of trusting in yourself. See how you have not only dishonoured me, but wounded your own soul. But still, though your sin is so great, do not give way to despair. You will soon hear, into what a dreadful measure Judas has been precipitated, through a sense of guilt, and a despair of mercy: but be sure you do not imitate him. I told you before, that I had prayed for you; now then go, and pray for yourself: only repent, and you shall even yet find mercy, yea, and be restored to the office which you have so disgraced: return, and I will heal your backslidings, and love you freelye: go instantly, and cry unto God for pardon; and all shall yet be well with you, both in time, and in eternity.’]

That something inexpressibly moving was intimated in that look, cannot be doubted, if we consider,

  II.      What effect it produced—

A voice from heaven could not have been attended with a more instantaneous or powerful effect on the mind of Peter:

  1.      It brought his sin to remembrance—

[It is astonishing to see how awfully the conscience even of a child of God may, on some occasions, be lulled asleep. David, after his fall, seemed wholly insensible of his wickedness, for no less than nine months. While he was disposed to punish, with most excessive severity, a crime of infinitely less enormity than that which he had committed, he appeared unconscious of having himself contracted any guilt at all. Thus it was with Peter on this occasion. He had denied his Master; he had repeated that denial with yet greater vehemence; and no less than an hour had clapsed without his discovering any signs of penitence and contrition. His heart even seemed to be more and more hardened: for, not contented with continuing to deny his Lord, he added oaths to his protestations, and perjury to lies.

And is it not thus with too many professors of religion, who allow themselves in pride, envy, malice, wrath, covetousness, impurity, or some other secret evil, and go on from year to year without being sensible that they have done any thing amiss? Perhaps there may be instances, wherein even a follower of Christ has acquired unjust gains, defrauding his customers by false weights and measures, or by bad commodities: defrauding the revenue too by withholding customs, and taxes, that were clearly due. O that the consciences of all such persons might be awakened from their lethargy, and be excited to remonstrate against such unchristian practices!

But this look of Jesus brought to Peter’s mind the warnings he had slighted, the vows he had broken, and the complicated evil he had just committed, All his conduct now appeared in its true colours; and he saw himself, as in a mirror, a base, cowardly, perjured apostate.

And such is the effect, which the testimonies of Christ’s compassion will produce on all who duly receive them — — —]

  2.      It filled him with compunction and contrition—

[Instantly his heart bled with a sense of sin, and was tortured with the bitterest anguish. Had Jesus reproached him with severity, it is probable he would have yielded to despondency, and sought refuge in suicide, from the horrors of a guilty conscience. But the look that pierced his soul poured also a healing balm into the wound. He could now no longer continue in the company of the ungodly, or indulge a vain curiosity respecting the issue of his Master’s trial: his heart was now full; and he sought retirement, that he might give vent to his feelings, and implore that mercy which he so greatly needed.

Thus will a view of God’s merey operate on us. Even a wicked Saul, when he saw the lenity and forbearance of David, was overcome with a sense of the kindness shewn him, and lifted up his voice and wept. How much more should the tender mercy of our God abase us in the dust, and cause the tears of penitence to flow apace! Yes, doubtless, it will instantly lead us from the scenes of folly and dissipation to the more suitable employments of meditation and prayer — — —]

  To IMPROVE this subject, let us consider,

  1.      To what a shameful state the most exalted Christian may be reduced, if he be left to himself one single moment!

[Who, that had been witness to Peter’s confession of Christ, or had seen him jump into the sea to embrace his Masterm, or had beheld him wielding a sword in his defence, and above all, had heard his promises of being faithful unto deatho, would have supposed that, in so short a time, this most favoured Apostle should so grievously transgress? Let this then be a lesson to us all. “Let him that thinketh he standeth, take heed lest he fall.” Let every one of us remember, that there is not any sin whatever, which we shall not commit, if we be left to ourselves; and let our daily prayer be, “Hold thou up my goings in thy paths, that my footsteps slip not; hold thou me up, and I shall be safe”]

  2.      How connected and precipitous are the ways of sin!

[Peter began by indulging a confidence in his own strength: then he followed Jesus “ afar off:” then he mixed himself needlessly with ungodly companys: then he yielded to the fear of man: and then he denied his Lord with oaths and curses. And have not we also found that we have proceeded from one sin to another; and that, when once we have given advantage to the enemy, he has prevailed against us in a far greater degree than we ever could have imagined? Let us then inquire, whether there have not been some warnings given us of which we are unmindful; some resolutions, which, having been made in our own strength, we have violated in the hour of temptation? Let us inquire, whether we be not at this moment walking at too great a distance from our Lord? whether we be not influenced by the fear of man? whether we be not associating too much with the enemies of our Lord? or whether there be not some other sin, which we allowedly indulge? Let us remember, that to descend is easy; and that, when we enter on the downward road, none but God can tell where we shall stop.]

  3.      How unbounded is the compassion of our blessed Lord!

[Well might our Lord have exposed Peter to those whom he feared: or rather, well might the insulted Jesus have looked him dead upon the spot, even as Ananias and Sapphira were struck dead with a lie in their mouths. But that compassionate Saviour cast only on his apostate servant a look of love and pity; yea, and that too, in the very midst of his sin.

And may we not suppose, that he is at this very moment looking in the same manner on some amongst us, who have dishonoured their profession, and grieved him by their unworthy conduct? Let us endeavour to realize this thought. Let us examine whether there be not a cause, which our blinded consciences have been too backward to condemn? And, if we can find any thing that has grieved his soul, let us instantly go home, and “weep bitterly,” till he forgive us. Let us then think on our ways, and turn unto God’s testimonies: let us make haste, and not delay, to keep his commandments.]

MDLXXXI

CHRIST’S ACCUSATION BEFORE PILATE

  Luke 23:1–3.

And the whole multitude of them arose, and led him unto Pilate. And they began to accuse him, saying, We found this fellow perverting the nation, and forbidding to give tribute to Cæsar, saying that he himself is Christ a King. And Pilate asked him, saying, Art thou the King of the Jews? And he answered him and said, Thou sayest it.

UNANIMITY in any cause is no proof that the cause is good: nothing is requisite but to raise an outcry, and the passions of the multitude are soon heated; and, if there be a few artful and designing men to head them, they will concur in measures the most violent, and in acts the most atrocious. Never was this more awfully exemplified than in the conduct of the Jews towards our blessed Lord. Of all the Benefactors that nation ever beheld, Jesus was by far the greatest: yet there we find the whole multitude of the Jews, with the priests and elders at their head, leading Jesus before the Roman governor, in order to obtain against him the sentence of death.

We would call your attention to,

  I.      The transaction itself—

Here are three things to be noticed;

  1.      The virulence of the accusation—

[How contemptuously, how maliciously, how falsely, do they speak against him! He pervert the nation! Had they called him the Instructor of the nation, the Healer of the nation, the Saviour of the nation, they had done well: but to call him the Perverter of the nation, was a calumny, which one would have thought his bitterest enemies would not have dared to utter. It was not long since the very question had been publicly submitted to him; and his express answer was, “Render unto Cæsar the things that are Cæsar’s, and unto God the things that are God’s.” What he thus enjoined on his followers, he had before sanctioned by his example, having actually wrought a miracle on purpose to pay his tributeb. And when the people would have taken him to make him a king, he by a miracle rendered himself invisible, and withdrew himself from them.]

  2.      The subtlety of his accusers—

[They formed their accusation so as to influence the person whose decision they desired. Before the High Priest, they accused him of blasphemy; but before Pilate, of sedition; that so they might interest the feelings of each, and procure from both a sentence of condemnation against him. Their pretended zeal for the honour of the Roman emperor, was especially calculated to make a favourable impression on him, who, as Cæsar’s deputy, now governed Judæa as a province of the Roman empire.

Their accusation too was founded upon assertions made by our Lord himself. He doubtless had frequently declared that he was the Christ, the King of Israel. His triumphant entry into Jerusalem but four days before, and his approbation of the Hosannas of his followers, amounted to a declaration, that he was the person spoken of by the prophet, “Behold thy King cometh unto thee, riding upon an ass, and upon a colt the foal of an ass.”

But did he therefore pervert the people, or claim for himself the tribute that was due to Cæsar? No: their premises in a certain sense, were true; but their conclusions from them were utter falsehood. They knew, however, that logical precision was not wanted in such a cause: when passion and prejudice guide the judgment, a specious plea will pass for substantial reason, and the semblance of truth will operate as forcibly as truth itself; especially where the accuser espouses the cause of the judge, and the accused is represented as his enemy.]

  3.      The dignity of the accused—

[He preserved silence in the midst of all the accusations which were brought against him; “insomuch that the governor marvelled greatly.” And well he might marvel, that not a word of anger, or complaint, or self-vindication, should escape him. But Jesus was mute and passive, like a sheep led to the slaughterf, and “committed himself to him that judgeth righteously.”

Nevertheless, when interrogated by his judge, he did answer, “Yea,” and “witnessed a good confession.” “Art thou the king of the Jews?” saith Pilate. “Thou sayest right,” replied our Lord; “I am.” He would not dissemble, nor for a moment hide such an important truth. He was prepared to endure all consequences, and to yield up his life in the very way that his enemies desired. And, as the Jewish Sanhedrim had already condemned him on his own confession, so he was willing that the Roman governor should follow their example. He was alike unmoved by impatience or revenge, by hopes or fears.]

  II.      The improvement that should be made of it—

The followers of Christ are called to tread in his steps. Would we then approve ourselves worthy of that high calling? let us,

  1.      Expect all manner of evil to be spoken of us falsely for his sake—

[He has warned us plainly to expect it: and experience proves that we ought to be prepared for it — — — Our enemies will not only take advantage of any thing we say or do, to build malignant reports upon it; but will be sure to impute our conduct to false principles, and to load our principles with consequences not at all deducible from them. We preach salvation by faith only i therefore we are enemies to morality: “We are instant in season and out of season;” and therefore we are irregular, and enemies to the established Church — — — If they would inquire, they would soon find that the very reverse of what they affirm is true: but they desire our condemnation; and therefore they make up by confidence and clamour, what they want in truth and equity — — — Thus was our Lord himself treated; and “if they called the Master of the house Beelzebub, much more will they those of his household.”]

  2.      Submit with meekness to whatever evils we may be called to suffer—

[Our blessed Lord has suffered, “leaving us an example, that we should follow his steps.” It is true, it is not easy to preserve meekness and resignation amidst all the treatment which we experience from “unreasonable and wicked men:” but we should endeavour to “walk as Christ walked:” and be willing to “be made perfect through sufferings,” even as he was. “Let patience then have its perfect work;” and, when led to indulge an impatient spirit, beg of God to strengthen you with all might “by his Spirit in your inward man” — — —]

  3.      Be steadfast and immoveable in the maintenance of our principles—

[Many occasions may arise wherein we may be tempted to conceal our principles: but it is better to confess them openly, and suffer for them, than to violate our conscience and offend our God. We are expressly commanded “not to fear man, who can only kill the body; but to fear God, who can destroy both body and soul in hell.” We do not recommend it to any one to court persecution by a voluntary declaration of his principles to those who will only make them grounds of offence; (for that were to “cast pearls before swine;”) but whenever called to give an account of our faith, let us follow the example of our Lord, and at the risk of our lives “witness a good confession.”]

MDLXXXII

HEROD’S RECONCILIATION WITH PILATE

  Luke 23:12.

And the same day Pilate and Herod were made friends together: for before they were at enmity between themselves.

IT was truly said of Christ at the time of his birth, that “he should be a sign that should be spoken against, that the thoughts of many hearts should be revealed:” for by means of him, throughout all his ministry, and especially at the close of his life, such depravity was brought to light, as one would scarcely have conceived it possible for man to indulge. To go no further than the immediate context: Pilate had been constrained to declare him innocent; yet, instead of liberating him, had availed himself of the mention of Galilee to send him to Herod, under whose jurisdiction that province was. The Scribes and Pharisees, enraged rather than pacified by Pilate’s attestation of his innocence, followed him to Herod’s judgment-seat, loading him with all manner of accusations, and making up in vehemence and clamour what they wanted in truth and evidence. Herod, after trying him, was forced to confirm the verdict of Pilate; yet, instead of protecting this persecuted person, arrayed him in mock-majesty, and with his men of war poured contempt upon him, and sent him back again to Pilate as an object worthy only of derision. Thus, while the Scribes and Pharisees unremittingly urged against him their malignant accusations, Pilate and Herod complimented each other at his expense, and made their injuries to him the means of reconciliation between themselves.

From this last circumstance we notice,

  I.      That sin is a common bond of union among men—

Sin certainly has produced in families and nations the greatest disunion: and generally causes the fiercest animosities among them that are nearest to each other. But it is also true, that sin often forms a bond of union among men.

  1.      This is true of sin in general—

[The friendships of the world at large originate almost entirely in sin. The gay unite for the indulgence of their pleasures; the licentious, for the gratification of their lusts; the convivial, for the exercise of (what they call) good fellowship; the worldly and ambitious, for the pursuit of wealth or honour; yea, the very infidels for the purpose of confirming and propagating their fatal tenets.]

  2.      It is true of enmity against Christ, in particular—

[Persons who have no other point of contact whatever, are brought together by means of this. The Scribes and Pharisees were far from being friends either to Pilate or Herod; and these two were “at enmity between themselves.” Yet behold, how they all agree in persecuting Christ! It had been foretold that they would do so; and the history before us is declared to be an accomplishment of that prophecyb. But how can we account for this? How can we account for that union, which has subsisted in all ages between persons of all ranks, habits, and dispositions, in opposing Christ? It can only be accounted for from hence; that every man has in his own bosom a rooted principle of enmity against Christ; and that he will break down all common rules of propriety in order to give it vent: yea, rather than not have confederates in his opposition to Christ, he will associate himself with the vilest of mankind, and avail himself of any help for the suppression or extinction of vital godliness.]

But, however desirable the esteem of our fellow-creatures may be, we must say,

  II.      That friendships cemented by sin are no objects of envy or congratulation—

Doubtless a reconciliation between any parties that are at variance, is desirable. But it may be purchased at too dear a rate:

  1.      It was so in the present case—

[Pilate and Herod were appealed to as judges; and, when they found the accused person innocent, they should have rescued him out of the hands of his oppressors. It was no fit occasion for paying compliments to each other, when the life of an innocent person was at stake; nor were they at liberty to sport with such sacred interests. And what was the natural effect of this solemn trifling? What, but to encourage each other in sin; to harden each other in impenitence; and to aggravate each other’s eternal condemnation? Say now, whether a friendship so formed could afford any solid satisfaction to their minds? Say, whether it would not have been better for Herod to have continued at enmity with Pilate, and even to have subjected himself to all manner of indignities for espousing the cause of Jesus, than to have brought such guilt upon his soul for the sake of gratifying a fellow-worm?]

  2.      It is so, whenever we sacrifice a good conscience in order to obtain it—

[We many conciliate the favour of men by “putting our light under a bushel,” and conforming to the maxims and habits of the world. We may make “the world love us, by becoming of the world.” Probably many, who would have condemned Demas for continuing faithful to his high calling, commended him when they found that he had relinquished it together with the society of the Lord’s people. But what do we think of his conduct? or what does he himself think of it now? Has he not learned long since, that the purchase of the whole world at the expense of the soul is an unprofitable bargain? Have not many apostates borne testimony to that effect, even while they have been yet in possession of the things they coveted? Yes; many would gladly have restored, like Judas, their ill-acquired wealth or honour, if they could but regain the peace of mind which they have lost. Know then, that the testimony of a good conscience is the first of blessings; and nothing, not even life itself, is to be desired, unless in perfect consistency with that.]

  CONCLUSION—

  1.      Let us not be surprised if there be confederacies against us—

[As long as there continues in the hearts of unregenerate men a principle of enmity against God, we must expect it to operate as it ever has done, and to combine against us all the powers of the world. When the Gibeonites made a covenant with Joshua, all the kingdoms of Canaan confederated to destroy them. Let not us think that the world will be at peace with us, if we unite ourselves to the Lord Jesus. “The servant cannot be greater than his Lord.” When therefore we suffer like indignities with him, let us not account it hard, but rather rejoice that we are counted worthy to suffer shame for his sake.]

  2.      Let a principle of faith and love unite and animate us—

[We blame not the union of Herod and Pilate, but their union in a bad cause. We have a cause in which it will be our honour to unite; and a principle, which, if truly operative in our souls, will combine us all in the prosecution of the noblest ends. See what an union was produced among the converts on the day of Pentecost. O that the Holy Ghost might descend on us also, and that we might be all of one heart and one mind in the service of our God! Then shall we exemplify the change which divine grace effects, and glorify Him who endured such indignities for us.]

MDLXXXIII

BARABBAS SPARED, AND CHRIST CONDEMNED

  Luke 23:13–25.

And Pilate, when he had called together the chief-priests and the rulers and the people, said unto them, Ye have brought this man unto me, as one that perverteth the people: and, behold, I, having examined him before you, have found no fault in this man touching those things whereof ye accuse him: no, nor yet Herod: for I sent you to him; and, lo, nothing worthy of death is done unto him. I will therefore chastise him, and release him. (For of necessity he must release one unto them at the feast.) And they cried out all at once, saying, Away with this man, and release unto us Barabbas: (who for a certain sedition made in the city, and for murder, was cast into prison.) Pilate therefore, willing to release Jesus, spake again to them. But they cried, saying, Crucify him, crucify him. And he said unto them the third time, Why, what evil hath he done? I have found no cause of death in him: I will therefore chastise him, and let him go. And they were instant with loud voices, requiring that he might be crucified. And the voices of them and of the chief-priests prevailed. And Pilate gave sentence that it should be as they required. And he released unto them him. that for sedition and murder was cast into prison, whom they had desired; but he delivered Jesus to their will.

THE prophets enter very minutely into the subject of Christ’s sufferings, in order that, instead of being led by them to doubt the truth of his Messiahship, we might see in them a demonstration that he was the very person to whom the prophecies referred. But it is not in this view only that we should dwell upon this mysterious subject: many other, and most important, ends are to be answered by the contemplation of his sufferings. We see in them his unparalleled love to us: we see also the desert of sin: and the trials which all his followers must, in a greater or less degree, be called to endure. That part of them which we are now to consider is, his condemnation at the bar of Pilate. Let us notice,

  I.      The circumstances of his condemnation—

There are three mentioned in our text; and to these we will confine our attention:

  1.      Pilate’s testimony respecting him—

[God so ordered it, that every person who was active in putting our Lord to death, should either directly or indirectly attest his innocence. We forbear to adduce other instances; such as that of Judas, or the Dying Thief, or the Centurion; because in the passage before us we have ample scope for illustrating the observation. Pilate here tells the whole assembly of the Jews, that he had examined Jesus, that he had examined him in their presence, and had inquired into all their allegations against him; and that, after the most careful investigation, he could not find that Jesus had been guilty of any one of those things laid to his charge. He then tells them, that he had sent both the prisoner and his accusers to Herod, who being governor of Galilee, where the crimes were said to have been committed, had the greater right to take cognizance of them; and, being a Jew, must be supposed to be more competent to judge of them, as being more conversant with the Jewish laws and customs than he could pretend to be: but that neither could Herod find in him any crime worthy of death. When he found that these united attestations did not satisfy them, he repeated a second and a third time his declarations, that Jesus was innocent: and he appealed to the whole multitude of his accusers, whether any of them could substantiate so much as one single charge against him. This they answered only by clamours: and thus unwittingly confessed, that they were unable in any single instance to prove their point — — — Thus all, both accusers and judges, confessed, that though he was to be “cut off, it was not for himself;” or, in other words, that “he was the true Messiah.”]

  2.      His ineffectual attempts to save him—

[Pilate, being convinced of the innocence of Jesus, was very averse to condemn him: yet, being afraid of offending the Jews, he did not dare to acquit him. Upon the mention of Galilee therefore, he was glad to get rid of the matter altogether, and to send the parties to Herod, to be judged by him. When this expedient failed, he tried to pacify the people, by offering to inflict on Jesus the milder punishment of scourging; (though he had no right to punish in that manner a person whom he knew to be innocent;) but this would not satisfy them: they thirsted for his blood; and would be satisfied with nothing less. Perceiving that the chief priests and elders were the chief instigators of the people, he tried to secure his object by putting the matter entirely into the hands of the people; amongst whom he supposed Jesus must have many friends. Accordingly he reminded them of a privilege, which by the courtesy of the Roman government they enjoyed, of having one criminal liberated at their request; and, that there might he no comparison at all between the persons presented to their choice, he gave them the option of liberating Jesus, or a noted robber, rebel, and murderer, named Barabbas. This, however, through the influence of the priests, succeeded no better than the former devices. He therefore resorted to one more contrivance. He thought that the people would feel themselves highly honoured if they might on this occasion have their privilege extended to the liberating of two instead of one; and therefore, without expressing it in plain terms, he intimates to them, that if they chose to ask it, he would readily grant their request in favour of Jesus too: “What shall I do then with Jesus, which is called Christ?” But all was to no purpose: they were bent upon destroying Jesus, and would listen to no proposal in his favour — — — In their pertinacity however, we see, that though they were free agents, and criminal in the highest degree, they did only what was from eternity fixed in “the determinate counsel and foreknowledge of God.”]

  3.      His surrender of him to the will of his enemies—

[In proportion as Pilate wavered, the people became more urgent: and they would at last take no denial. Seeing therefore his efforts of no avail, he set the murderer, Barabbas, at liberty, and gave up Jesus into their hands; first, to be scourged, (in hopes that their pity might be moved, when they should see “great furrows ploughed upon his back,”) and then to suffer death upon the cross.

Satan, methinks, exulted now in having accomplished the final destruction of Jesus: but little did he imagine, that, whilst he was thus “bruising the heel” of the Messiah, his own head should receive a deadly blow, which he should never to all eternity recover: and that the Messiah’s kingdom should be immoveably established, by the very means used to root it out from the earthf.]

We now pass on to suggest,

  II.      Some reflections suited to the occasion—

Amongst the multitude of thoughts which such a subject must bring to the mind, we will fix on two or three of the most important:

  1.      How awful is the depravity of the human heart!

[This we can see in reference to the Jews: but we make a very defective improvement of Scripture history, if we do not use it as a glass wherein to see human nature in general, and our own hearts in particular.

What was the principle by which the priests and elders were actuated on this occasion? It was envy: “He knew that for envy they had delivered him.” And is not that principle in our hearts? Are we not told that “the spirit that dwelleth in us lusteth to envy?” Have Cain, and Ishmael, and Joseph’s brethren, none resembling them amongst us? It is true, that men are less conscious of that principle than perhaps of any other: but this arises from its so destroying the characters of those who are exposed to its malignant shafts, as to make them appear deserving of all the evil that it inflicts upon them. But though we see not this principle in ourselves, we discover it easily enough in others; and are constrained to confess its odiousness.

And, as the same principle exists in us, so, if Jesus Christ were now to come into the world again, and demean himself precisely in the same manner as he did before, he would excite the same inveterate hatred in us as he did in them. Suppose a poor man laying open the pride, the worldliness, the hypocrisy of all ranks of people, as well among the Clergy as the Laity, and drawing myriads after him from every quarter of the land; would this provoke no enmity: would it beget no murderous rancour in the hearts of those whose hypocrisy was detected, and whose influence was destroyed?

We may go further, and ask, whether the same impious choice be not made at this day as in the days of old? What is the preferring of the ungodly to the godly, and sin to holiness, but a preferring of Barabbas to Christ? Yes; and so common is this, that the generality of the world would rather be seen in public with a known rake or infidel, than with a man eminent for piety and godly zeal — — —

Behold then, I say, the human heart in general, and your own in particular; and whilst you justly wonder at the impiety of the Jews, learn no less to wonder at, and deplore, your own.]

  2.      How dangerous an evil is indecision!

[Had Pilate determined to execute justice without regard to consequences, he had never crucified the Lord of glory: but when he listened to the fear of man, and sought to please the Jews, he made a snare for his own feet: he encouraged the importunity which he should have silenced at first, and sacrificed his conscience to a desire of popularity. Unhappy man! what guilt did he contract, and what misery did he treasure up for himself by his want of resolution!

Thus it is also amongst us. We hear Christ and his religion vilified, and are afraid to defend them. We see wickedness practised, and are afraid to testify against it. To avoid the ridicule or displeasure of others, we are led into compliances which our conscience disapproves. In short, we are carried oftentimes from one sin to another, through a want of firmness to withstand the tide of fashion and custom. But, brethren, we shall have reason to deplore timidity infinitely more than any consequences which an adherence to duty can ever entail upon us. We all see what Pilate should have done. He should have said, ‘I am a judge, and I must decide according to law.’ Thus should we say: ‘I am a Christian, and I must act according to the Gospel: that is my directory; and nothing shall tempt me to depart from it: as for clamour, I regard it not: applause or censure are alike indifferent to me: if God call me to perform a duty, and all the world combine to make me swerve from it, my answer to them is, “Whether it be right to hearken unto you more than unto God, judge ye:” if I seek to please men, I cannot be the servant of Jesus Christ.’ I mean not that you are to be thus rigid in matters of indifference: but in matters of plain duty, you must “resist unto blood,” and embrace death rather than make shipwreck of a good conscience.]

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