John 19:19–22.

John 19:19–22.

[Whomsoever the Spirit convinces thoroughly of sin, he leads also to discoveries of Christ. He shews to the soul the suitableness and all—sufficiency of Christ’s righteousness to all those who trust in it, and leads them, with holy glorying, to say, “In the Lord have I righteousness and strengthe.”]

He has yet further undertaken,

  III.      To convince the world of judgment—

He shewed to the first Christians that Satan was a vanquished foe—

[By the descent of the Spirit it was manifest, that Christ had triumphed over sin and Satan, death and hell. By his gracious influences also, he rescued myriads from their power, and inspired them with an holy confidence, that they should finally prevail over all their spiritual enemiesg.]

Thus at this day does he cause the weakest to exult over their fallen enemy—

[However active and malicious Satan is, his head is bruised, his power is limitedi, his doom is fixed. Of this the Holy Spirit assures the weak and trembling believer; and puts into his mouth, even in the midst of all his conflicts, that triumphant songl—]

  USES—

  1.      Of conviction—

[All true Christians have received the Spirit for the ends and purposes for which he is here promised. In vain then will be our orthodoxy in sentiment, if we have not this evidence of our conversion to God. Let us pray that the Spirit may be poured out upon us; and let our views of our guilt and weakness lead us to glory in Christ alone.]

  2.      Of consolation—

[Are we bowed down with a sense of sin? we may be sure that Christ has sent his Spirit to work that conviction in us; and that, if we be instant in prayer, he will, by the same Spirit, lead us also to a view of his righteousness. Are we ready to despond by reason of the power of sin? the resistance which the Holy Spirit has enabled us already to make to its dominion, is a pledge that “we shall be more than conquerors, through Him that loved us.” Let us only seek the Spirit as our Comforter, and we need regret no loss, no pain, no trouble, that may be the means of bringing him into our hearts.]

MDCCIII

THE OFFICE OF THE SPIRIT TO GLORIFY CHRIST

             John 16:14.

He shall glorify me: for he shall receive of mine, and shall shew it unto you.

MANY imagine that the doctrine of the Divinity of Christ is founded on some few passages only of Holy Writ, on passages too which may possibly be of doubtful interpretation. But the truth is, that that doctrine pervades the whole New Testament; so that scarcely any part of it can be fairly explained except on the hypothesis, that Christ is God. Take for instance the passage before us. Our blessed Saviour told his Disciples that he would “send to them the Comforter, even the Spirit of Truth, who should guide them into all truth, and shew them things to come.” But is he a man, or a mere created being, that arrogates to himself this power? Of that Spirit he proceeds to say, “He shall glorify me.” What language is this? Does a creature say, he will send the Spirit of the living God to glorify him? That God should send a creature for the advancement of his own glory, is intelligible enough: but that a creature should send God for the advancement of his glory, is what no rational being would for a moment admit. But further; our Saviour adds, “He shall receive of mine, and shall shew it unto you.” What! Has a creature any thing that he can call his own; and which is of so mysterious a nature, that it cannot be known, except God himself shall make it the subject of a special revelation? And has he such an exclusive propriety in that thing, that it must be acknowledged to be his, at the very time that God is taking of it in order to shew it unto men? This was so strong an assertion of his Godhead, that the Disciples themselves appear to have been staggered at it; on which account our Lord proceeded to vindicate and confirm the expression he had used: “All that the Father hath, is mine: therefore said I that he shall take of mine, and shall shew it unto you.”

The whole declaration, if viewed in this light only, is of infinite importance: but, without insisting on this doctrine, which only incidentally arises out of the text, we shall turn our attention to the doctrines more directly contained in it; and shall shew you,

  I.      The office of the Spirit—

The whole of our Saviour’s life was a state of humiliation: the establishing of his proper character was committed to the third Person in the ever—blessed Trinity, who was in due time to come down from heaven for the express purpose of glorifying Christ. In what way he was to glorify Christ, is specified in the text; he was to take, as it were, all the excellencies of Christ, and to display them before the eyes of all his people. Among these excellencies we will mention a few, which are deserving of more especial notice:

  1.      The virtue of his sacrifice—

[Man, as soon as he begins to be truly “convinced of sin,” is apt to doubt whether his iniquities be not too great to be forgiven. But the Holy Spirit discovers to him from the word, that the death of Christ was a propitiation, not for the sins of a few only, but for the sins of the whole world; that “his blood has an efficacy to cleanse from all sin;” and that all who believe in him “shall be justified from all things,” even from “sins of a scarlet or crimson dye.” How glorious does Christ then appear in the sinner’s eyes!]

  2.      The prevalence of his intercession—

[After a person has believed in Christ, he still is renewed only in part; “the flesh still lusteth against the spirit, and the spirit against the flesh, so that he cannot do the things that he would.” Hence he is sometimes led to fear that God will cast him off, and be no more entreated by him. Then the Holy Spirit shews him that Christ is “his Advocate with the Father,” and that he “ever liveth in heaven on purpose to make intercession for him.” He convinces him that Christ can never intercede in vain, for that “him the Father heareth always;” and that consequently the backslider, as well as the newly—awakened sinner, shall be saved to the uttermost, if only he look to Christ as his all—prevailing Advocate and Mediator. Thus the Spirit still further endears the Saviour to the believing soul.]

  3.      The sufficiency of his grace—

[Conflicts innumerable both with sin and Satan will still remain, even such conflicts as may bring the believer sometimes to the borders of despair. But then the Spirit again proceeds in his work of glorifying Christ: he shews the soul, that there is, by the Father’s own appointment, an inexhaustible fulness of grace treasured up in Christ out of which his people shall receive all the grace that they shall stand in need ofe: and that, whatever their conflicts or temptations may be, his grace shall be sufficient for them. How precious does Christ then become, when the believer, after crying, “O wretched man that I am! who shall deliver me?” is enabled to add, “I thank God, through Jesus Christ our Lordg:” “In the Lord have I righteousness and strength!”]

  4..      The extent of his love—

[Of this no finite being can form any adequate idea; much less can the language of mortality express it. But in some degree it is the privilege of “all saints to have” it “revealed to them by the Spirit.” The times and seasons, as well as the manner and degree, of making this revelation to the soul, are altogether ordered by that Spirit “who divideth to every man severally as he will.” Generally it is in some season of trial or affliction, and by means either of some remarkable providence, or of the written word, that he thus glorifies Christ: but, O! when he does take of the love of Christ, and discover unto men “its length and breadth and depth and height, what joy and transport does he impart! truly it is “a joy that is unspeakable and glorified;” a very heaven upon earth. Such manifestations of the Saviour’s glory cannot be made to the world, because the world has no dispositions suited to them: but to the believer they are made; and they produce in him a determination of heart to consecrate himself wholly and for ever to the Lord.]

  5.      The greatness of his salvation—

[Salvation, when first embraced, is regarded almost exclusively as a deliverance from everlasting punishment. But when the Spirit of God brings it more fully to our view, how amazing does it appear: and how glorious does that Saviour appear who has obtained it for us! The renovation of the soul after the Divine image, and the investing of it with all the glory and felicity of heaven, a glory inconceivable, a felicity everlasting; truly salvation, in this view of it, overwhelms the soul with wonder, and prepares it to do and suffer whatever can be done or suffered, for the ultimate enjoyment of it.]

Such being the office of the Spirit, let us consider,

  II.      Our duty arising from it—

We have an office similar in some respects to that which is sustained by the Spirit himself: we are all in our place and station to glorify Christ, and to take of the things that are his, and shew them unto men.

This is our DUTY,

  1.      As Ministers—

[Our Lord particularly marks this connexion between the office of the Holy Spirit, and that which his Disciples were to execute in the world. They were sent forth, as all other ministers are, to testify of Christ, and to exalt him in the eyes of men. At this day, no less than in the apostolic age, is this the duty of those who are his ambassadors to a guilty world: we are to speak of Christ, to set forth the fulness and excellency of his salvation, and to commend him to the love of all around us. Counting all things but dung for the excellency of the knowledge of Christ ourselves, we should labour day and night to impart it unto others. How earnest the Apostles were in this blessed work, may be seen from their first addresses to the unbelieving Jews: and we in like manner should “contend earnestly for the faith,” and determine to know nothing among our people but Jesus Christ and him crucified. The treasure of divine knowledge is put into us, as earthen vessels, for this purpose; and “God has shined into our hearts for this very end, that we may give unto all around us the light of the knowledge of the glory of God in the face of Jesus Christ.” What a glorious office is this! O that every minister bore it fully in mind: and that all who profess to execute it, might execute it with their whole hearts, and “with the Holy Ghost sent down from heaven!”]

  2.      As private Christians—

[Our Lord assigns the same office to all his people; “All mine are thine, and thine are mine; and I am glorified in them.” All indeed are not called upon to exert themselves as ministers: but all are to glorify Christ by a holy conversation, and are to take of his virtues and his graces, and to exhibit them to the world. This is one end of their calling, namely, “to shew forth the virtues of him that hath called them out of darkness into his marvellous light.” All are to “shine as lights in the world, holding forth the word of life” in their own conduct, so that all may read it, yea, may be compelled to read it, as transcribed in their lives. What an exalted office is this for every private Christian! O that all might be ambitious to execute it aright! for Christ himself has said, “Herein is my Father glorified, that ye may bring forth much fruit; so shall ye be my Disciples.”]

MDCCIV

THE BENEFIT OF PRAYER

             John 16:24.

Ask, and ye shall receive, that your joy may be full.

THIS world is justly characterized as a vale of tears. Even they who experience the most happiness, find many interruptions of it: nor is there any way of securing permanent tranquillity, but by waiting upon God in prayer.

The Disciples were sorrowful on account of the approaching departure of their Lord, with whom they had hitherto enjoyed the most familiar fellowship. Our Lord tells them, that though they would no longer be able to inquire of him, yet, if they would askb of the Father in his name, he would grant them whatsoever they should need; and that the answers which they should receive to their prayers would abundantly overbalance the loss of their present privileges, and fill them with unutterable joy.

In the direction given them, we may notice,

  I.      Our duty—

It is comprised in one word, “Ask.” Now this is,

  1.      An easy duty—

[We do not mean that it is always easy to pray, (for there is nothing more difficult when the heart is indisposed for that exercise;) but that is the easiest condition that could possibly be imposed — — — and that, when the heart is in a proper frame, prayer is as easy to the soul, as breathing is to the body: it is the first, and most natural, effort of a living soul: “Behold, he prayeth!”]

  2.      A reasonable duty—

[Man is a dependent creature; and it is but reasonable that he should acknowledge that dependence at a throne of grace, and ask for those mercies which he stands in need of. The very heathens have felt the propriety of supplicating their deities, and have established ordinances whereby they might conciliate the favour of their gods. It is true, that God knows our necessities before we ask: yet is it highly proper that we should spread them before him, in order that we ourselves may be humbled under a sense of them, and that God’s mercy in relieving them may be more clearly seen.]

  3.      A necessary duty—

[Though God cannot be prevailed upon by dint of importunity, yet he has appointed prayer as the means of obtaining his blessings. He has said, “I will be inquired of to do it for theme.” There is no room therefore left for us to speculate upon the use of prayer: it is quite sufficient that God has required it as means to an end: and if we will not comply with his injunctions respecting it, it is utterly in vain for us to expect his blessings.]

  4.      An acceptable duty—

[Prayer offered to the Deity without any respect to the mediation of Christ, is not acceptable: but when presented in a humble dependence on his atonement, and intercession, it comes up before God as incense, and prevails beyond the utmost extent of our conceptions. It is to prayer offered in this manner, that the promise in the text is given. And this has been the qualification of all acceptable prayer from the beginning. Abel was heard on account of his sacrificeg. The penitents under the law obtained mercy in no other way. The Jews, when unable, by reason of their captivity, to offer their accustomed sacrifices, were to look towards the temple, which was a type of our incarnate Godi. And to that same Jesus must we look, trusting in him as “our Advocate with the Father, and as the propitiation for our sins.” Nor did any one ever ask in this manner without obtaining a supply of all his wants.]

To counteract the backwardness of our hearts to this duty, let us consider,

  II.      Our encouragement to perform it—

The promise of acceptance is without any limit or exception—

[There is no exception with respect to the persons who may apply to God. The vilest person in the universe, provided he ask in the manner prescribed in the text, shall be heard as readily as the very chief of the Apostles. His past iniquities, of whatever kind they have been, shall not operate as any bar to his acceptance with God — — —

Nor is there any limit respecting the blessings we implore: provided they will really conduce to our good, and to God’s glory, they shall be given. However “wide we open our mouths, God will fill them” — — — The frequent and solemn repetition of this truth by our Lord himself, must of necessity remove all doubt upon the subjectm.”]

And instances of its accomplishment occur in almost every page of the sacred writings—

[Whether Abel’s prayer was answered by fire from heaven which consumed his sacrifice, or by some other token of the Divine favour, the acceptance of it was equally manifest, and the fact is equally encouraging to us. To recount the various instances that occurred from that period to the times of Christ and his Apostles, would be a pleasing task, but would occupy many hours. Suffice it to say, that whether men’s prayer has been offered for themselves or for otherso, and whether it has been of a more stated and solemn kind, or only in a sudden ejaculationq, it has equally prevailed; it has prevailed speedily, and to a most incredible extents; and shall yet prevail, by whomsoever it may be offered.]

This encouragement to prayer is greatly heightened by what is added respecting,

  III.      The consequence of a due and acceptable performance of it—

God delights in the prosperity of his people; and desires that they should be happy here, as well as in the world to come. It is with this view that he has enjoined prayer as a duty; because, when performed aright, it is the means of filling the soul with the suhlimest joy.

  1.      It tranquillizes the most perturbed mind—

[Let a person under any sudden irritation or calamity betake himself to prayer, and he will speedily find the tempest calmed, and his agitations quieted. No other thing will operate like this. It will enable him to educe good out of every evil: it will not only blunt the edge of all his trials, but will turn his sorrows into joy.]

  2.      It brings God nigh unto the soul—

[God in answer to prayer will take away the veil which intercepts our views of him, and “manifest himself to us, as he does not unto the world.” What an exhibition of his glory was that which he vouchsafed to Moses! What a bright display of Christ’s excellency was that which the three favoured Disciples were admitted to behold on Mount Tabor! We say not indeed that any similar vision of the Father or the Son shall ever be presented to our bodily eyes: but God will certainly “shine into the hearts of those who call upon him, to give them the light of the knowledge of his glory in the face of Jesus Christ;” and will enable them to say, “Truly our fellowship is with the Father, and with his Son Jesus Christy.” What ineffable delight must such manifestations bring with them! — — —]

  3.      It gives us an earnest and foretaste of heaven itself—

[The happiness of heaven consists in the vision and fruition of God: and this, as far as it can be enjoyed by faith, is enjoyed in prayer. There is not any one who has abounded in the performance of this duty, but has had frequent occasion, when in his closet, to exclaim with Jacob, “This is none other but the house of God, this is the gate of heaven!” In such seasons as these a man has no occasion to search out evidences of his acceptance with God, or of his title to heaven; for the very intercourse which he has with the Deity is, if we may so speak, heaven brought down to earth; it is an actual anticipation of heaven, and a pledge of his complete possession of it in due season.]

  ADDRESS—

  1.      To those who ask without receiving—

[Think not that God has violated his promise. The reason of your not receiving is, that “you ask amiss.” Your petitions are cold, formal, hypocritical; and you have not a due respect to the name of Jesus in presenting them to God. Perform your duty as you ought, and you shall never complain of a want of acceptance in it.]

  2.      To those who have received answers to prayer—

[Let not your communion with God puff you up with pride, but rather abase you in the dust. If once you grow vain and secure, you will provoke God to hide his face from you, and to withhold the communications of his grace. Rejoice in the glorious privileges you possess; but “rejoice with trembling.”]

MDCCV

THE OBJECTS OF THE FATHER’S LOVE

  John 16:27.

The Father himself loveth you, because ye have loved me, and have believed that I came nut from God.

THE atonement and intercession of Christ are doubtless the grounds of a Christian’s hope, and the richest source of his comforts: but much consolation also may be derived from the consideration of the Father’s love; nor do we understand the Gospel aright, till we see that Christ himself was the gift of the Father’s love, and that every blessing which we receive through Christ was prepared for us in the eternal counsels of the Father. Our Lord, solicitous to comfort his Disciples previous to his departure from them, directed their views unto the Father, assuring them, that, while they prayed to the Father in his name, they should find acceptance and support; and this too, not merely in consequence of his intercession, but also in consequence of the love which the Father himself bore towards them, In discoursing upon his words, we shall speak of,

  I.      The objects of the Father’s love—

The description which our Lord gives of his own Disciples will characterize all his faithful followers to the end of time—

They love the Lord Jesus Christ—

[There is not a real Christian in the universe who does not esteem the Lord Jesus above every other being, desire him more than thousands of silver and gold, and delight in him as the only source of true happiness. To love him more, and to serve him better, is the daily labour of his soul, and the very summit of his ambition.]

They believe in him—

[True Christians do not merely assent to this proposition, That Jesus is the Messiah; but they most cordially acquiesce in his appointment to that office; they trust altogether in his mediatorial work; and they seek to receive out of his fulness the blessings which he was sent to communicate.]

All who are of this description are, for that very reason, objects of the Father’s love—

[By the exercise of faith and love, they honour the Lord Jesus Christ in the world; and in so doing they honour the Father also: on this account the Father loves and honours them. We do not mean to intimate, that their graces merit the Divine favour (for “their best righteousnesses are as filthy rags”); or that their graces are the spring and source of the Father’s love (for God’s love was from everlasting, and was exercised by him in a perfectly free and sovereign manner): but we say, that their exercise of faith and love is the occasion of God’s manifesting his love to them. Abel’s offering of a lamb, in token of his dependence on that Lamb of God which was to be slain in due time, was the occasion of God’s testifying his acceptance in a visible manner; and God justified his apparent partiality, by declaring this act to have been the ground of the preference he had shewn to Abel. When Abraham also had offered up his son, God made his faith and obedience the occasion and the ground of manifesting his love to Abraham. The Scriptures uniformly speak the same languagef; nor are we in danger of erring, provided we discriminate between the meritorious ground on which God’s favours are secured, and the particular occasion on which his love may be manifested.]

If we believe that any are so distinguished by the Father we cannot but wish to know,

  II.      The manner in which he displays his love towards them—

We might easily trace this part of our subject in the experience of those to whom the words of the text were immediately addressed; but, as it is of general importance, we shall rather treat it in a way that is alike applicable to all:

  1.      He watches over them by his providence—

[The dearest of God’s children may appear to others, perhaps also to themselves, to be forsaken of God. But the Father’s eye is ever upon them for good, and “runneth to and fro throughout the whole earth, to interpose effectually in their behalf.” They may be suffered to want for a season, in order that they may be stirred up to seek relief from him: but they shall assuredly be supplied with every thing that is needful for them. They may experience many deep and heavy afflictions, but not one which shall not ultimately “work fur their good.”]

  2.      He keeps them by his grace—

[God is not an unconcerned spectator of his people’s conflicts. He shields their heads in the day of battle. If they fall, he raises them up; if they be wounded, he heals them; if they faint, he renews their strength. He will not endue them with such a degree of grace as shall supersede the need of vigilance and exertion; nor will he commit to them a stock that shall suffice for months or days: but he will give them “grace to help in the time of need;” and that “grace shall be sufficient for them.” Thus will he secure them from the destruction which they fear, and make them “more than conquerors, through Him that loved them.”]

  3.      He comforts them by his presence—

[Who can express the consolations which God sometimes pours into the souls of those who wait upon him? They have been weeping perhaps under a sense of sin, or lamenting a state of spiritual darkness; and behold, God reveals himself unto them: their “light rises in obscurity, and their darkness becomes as the noon-day.” Often will God “manifest himself to them as he does not unto the world;” he will give them “a spirit of adoption, whereby they shall cry with confidence, Abba, Father;” and will so “shed abroad his love in their hearts,” that they shall have “an earnest of their inheritance,” and a foretaste of the heavenly glory. This is promised by God himself to all who love the Lord Jesus Christ in sincerity, and is actually experienced by many who can attest his fidelity.]

  ADDRESS—

  1.      Those who are destitute of love to Christ, and of faith in him—

[If a mere profession of Christianity be a sufficient proof of our faith and love, we may spare ourselves the trouble of addressing any as though they were destitute of those graces. But if none truly love Christ or believe in him, except they who are altogether devoted to him in heart and life, then the persons we are addressing will be found to constitute the greater part, we fear, of almost every congregation. And what shall we say to such persons? Shall we address them in the words of our text, “The Father himself loveth you?” Would to God we could! But there is not one amongst you so ignorant, as not to know, that such an assertion would be false. Let your own consciences judge: Can God love those who neglect and despise his dear Son? Let the Scriptures determine. Does not St. Paul say, “If any man love not the Lord Jesus Christ, let him be Anathema Maran-atha?” Be assured that God cannot be your Father: for our Lord says expressly, “If God were your Father, ye would love me.” Be assured too, that if you die as you are, you must perish for ever; for Christ says again, “If ye believe not that I am He, ye shall die in your sins.” Repent ye then of all your ingratitude and unbelief, and “turn to your strong-hold, as prisoners of hope;” begin to “live by faith in the Son of God;” and “delight yourselves in him” now, that ye may be meet to enjoy him in a better world.]

  2.      Those to whom Christ is precious—

[Thanks be to God! there is a little flock that hear the voice of the good Shepherd, and that follow his steps. Think then, ye who love the Lord, how greatly ye are honoured, how highly ye are privileged; the Father himself loveth you! To say that all good and holy men loved you, or that all the angels in heaven loved you, would be a rich blessing: but to be loved by the Creator of men and angels, to be loved by the Father himself, O! who can estimate this blessing? It is true, that the very thing which causes God to love you, will cause the blind and the wicked world to hate you: but why should you regard the hatred and contempt of men, if you are owned and approved of your God? “Let them curse, provided your God condescend to bless.” And if your “love at any time be ready to wax cold through the abounding of iniquity” around you, remember that the very thing which heightens man’s resentment, will call forth the manifestations of God’s favour; and that when your enemies shall “want a drop of water to cool their tongue,” you shall “be drinking of those rivers of pleasure which are at God’s right hand for evermore.”

MDCCVI

AN INQUIRY INTO THE REALITY AND DEGREE OF OUR FAITH

             John 16:31.

Jesus answered them, Do ye now believe?

THE meekness and gentleness of Christ were manifested on all occasions. Even his reproofs were tempered with inexpressible kindness, and fully justified the description given of him by the prophet, “He shall not break the bruised reed, nor quench the smoking flax.” He had been speaking plainly about his departure from the world: and his Disciples, understanding him somewhat better than before, were now confident that they believed in him. But he, knowing the very low state of their attainments, mildly reproved their mistaken confidence, and warned them of the sad discovery which they would shortly make of their unbelief. The mode in which our Lord put the question to them was very significant. To mark its true import, I will bring it before you,

  I.      In a way of explanation—

If we consider the question in connexion with the foregoing and following context, it will be found to contain several important truths:

  1.      That many think they believe, when they are wholly destitute of faith—

[The nature of faith is very little understood. It is generally supposed to be a mere assent to the Gospel as true; whereas it is a living operative principle, infused into the soul by the Holy Ghost. From these mistaken views of faith, every one of course conceives himself to be a believer. The worldling, the self-righteous Pharisee, the sensualist, yea all, except avowed infidels, lay claim to this appellation; and, while they acknowledge themselves to need correction with respect to morals, have no idea at all that they need instruction with respect to their faith — — — This self-deception universally obtained among the unconverted Jews, who “trusted in Moses,” not doubting but that they believed his writings, though they shewed by their rejection of Christ, that they did not believe them: and too much of the same spirit yet manifested itself in those who had become the stated followers of our Lord.]

  2.      That many, who have some faith, are yet much under the influence of unbelief—

[As for unregenerate men, they have no faith at all, no, not even in the plainest truths of our religion; for though they assent to many truths, they feel not the force, nor experience the vital influence of any. Nor, when faith is imparted to the soul, is unbelief altogether eradicated; yea, it will be well if the natural principle do not, in many and very alarming instances, overcome the new-created principle which ought to govern the whole man — — — Thus it was with the Apostles in the passage before us: our Lord acknowledges that they were true believersd; but intimates that they would soon manifest, by their dereliction of him, how weak and insufficient their faith at present was. And thus it is with all, though in different degress, till they have been taught and disciplined in the school of Christ.]

  3.      That heavy trials will discover the state of our souls with respect to faith—

[Affliction is a touchstone whereby all our graces, and especially our faith, may be tried. If our faith be strong, we shall approve ourselves to God under the most arduous circumstances: if it be weak, we shall be ready to faint at the approach of any dangers we fear, and to adopt sinful methods of attaining any ends we desiref. If we have nothing but a false faith, we shall “make shipwreck both of it and of a good conscience” as soon as ever we are brought into any storms of difficulty and temptation: if our troubles be of a spiritual nature, we shall flee from God, and reject his grace: or if they arise from temporal things, we shall be offended with God, and condemn his providence. For the effects of weak faith we need look no further than to the passage before us. The immediate scope of our Lord’s question was, to put his disciples on their guard against their remaining unbelief; and, by warning them of their approaching fall, to encourage and facilitate their speedy recovery: and we may learn from their example that, if our faith be not increased in proportion to our trials, we shall surely faint in the day of adversity.]

If such truths be implied in the interrogation before us, we may well urge it upon you,

  II.      In a way of personal inquiry—

We are particularly exhorted to “examine ourselves whether we be in the faith.” Let all of us then inquire into,

  1.      The reality of our faith—

[Before we conclude too confidently that we are believers, we should ask ourselves, Whence we obtained our faith? It is not a plant of nature’s growth; nor is it formed in us by human teaching. There is but one way in which it ever is or can be obtained, namely, by acknowledging our unbelief before God, and imploring him to create a lively faith in our hearts by his blessed Spirit. If we have never been “convinced of unbelief,” we have not yet one grain of real faith. But if this inquiry be satisfactorily answered, we should further ask, How our faith operates? If it be genuine and scriptural, it will overcome the world, and work by love, and purify the heart. But has it these effects? — — — We are warned by God that “all men have not faithl;” nor should we conclude that we have, unless we manifest it in its fruits.]

  2.      The degree of our faith—

[If we cannot ascertain precisely the degree of our faith, we yet have grounds whereon we may form some estimate. Are we enabled to realize the things which are invisible? This is a very principal office of faith; and in proportion as we are enabled to set God before our eyes, and to keep heaven in view, we may safely conclude that we have that principle, which alone can produce this effect. Do we maintain our hope under discouraging circumstances? This was the mark whereby the strength of Abraham’s faith was so fully known: and, if we be strong in faith, we shall be steadfast under heavy and long-protracted trials, and “against hope believe in hope.” Are we kept diligent in the way of duty? It is presumption, and not faith, that leads us to relax our diligence in the use of means: the more faith we have, the greater will be our activity in every good work. The various offices of faith are fully delineated in the eleventh chapter of the Epistle to the Hebrews; and by comparing our spirit and conduct with that of the saints there mentioned, we may weigh ourselves in the balance of the sanctuary. In this way we may provide an answer to the interrogation in the text; and, instead of boasting as though we had attained, shall learn to reply, “Lord, I believe; help thou my unbelief.”]

  APPLICATION—

[Trials must ere long come upon every soul amongst us: and then nothing but faith will support us. And even now if our graces be examined, it will be found that our progress has been in exact proportion to our faith. Let us then pray with the Apostles, “Lord, increase our faith; that through it we may be able to withstand in the evil day, and having done all, to stand.”]

MDCCVII

OUR LORD’S PRAYER TO BE GLORIFIED ON EARTH

  John 17:1.

These words spake Jesus, and lifted up his eyes to heaven, and said, Father, the hour is come; glorify thy Son, that thy Son also may glorify thee.

THE work of intercession belongs to Christ, as the High-Priest of his Church. We know not the precise manner in which He carries it on within the vail, but we may form some idea of it from the specimen recorded in this chapter. He had given all the instructions necessary for the support and comfort of his Disciples; and now, in their hearing, concluded with this sublime and pathetic prayer; but before he interceded for them, he offered one petition for himself.

In explaining the words before us, we shall consider,

  I.      Our Lord’s request—

His outward gesture corresponded with the feelings of his heart. Deeply affected with his own condition, he presented a request well suited to his circumstances. It imported,

  1.      That his Father should bear testimony to him in his trouble—

[Jesus was now to endure all possible indignities, as an impostor. On this account he more than ever needed a testimony on his behalf; and God, in answer to this request, gave ample testimony to his Messiahship.]

  2.      That he should support him under it—

[As man, our Lord needed the supports of Divine grace: and these he was to obtain, like ourselves, by fervent prayer. Nor was his application for them made to his Father in vain. Under his most accumulated distresses, both of body and soul, he was kept unspotted with the slightest stain of sin or error.]

  3.      That he should bring him out of it—

[Had there been no interposition of the Deity to rescue him from his disgrace, his enemies would have had reason to triumph; but God delivered him from the grave, and exalted him to glory, and made those very precautions, that were used to ascertain and expose his imposture, the means of establishing the truth which they were intended to subvert.]

  4.      That he should render it effectual to the salvation of men—

[Without this, all our Lord’s sufferings would have been in vain. But while he yet hanged on the cross, the saving efficacy of his death was shewn; and speedily after his ascension, multitudes flocked to him, as doves to their windows.]

These things being necessary to the glorifying of himself, Jesus taught them with becoming earnestness—

  II.      The pleas with which he enforced it—

Our own necessity and God’s glory are among the most powerful pleas which can be urged. Such were those with which our Lord enforced his petition;

  1.      His own necessity, “The hour is come”—

[The hour alluded to was the season of his sufferings and death. This had been fixed from eternity in the Divine counsels, and had been foretold and typified from the beginning of the world. Till its arrival, none of his enemies could lay hands on him; but now men and devils, yea, and God himself, were to concur in afflicting him. What a weighty reason was this for his petition! He had been ordained by the Father himself to those sufferings. The weight which he was to sustain was inconceivably great. The smallest failure on his part would defeat the end of his mission: nor could any thing less than the most miraculous testimonies counterbalance the offence of the cross. Under such circumstances, the Father could not but answer this seasonable request.]

  2.      His Father’s glory—

[The Father’s glory was deeply interested in the event of that hour. His justice was to be honoured, and a way was to be opened for the free exercise of his mercy. To effect this, was the great object of our Lord’s desire, both in life and in death; and it was this, which, above all, stimulated him to present the petition before us. And could there possibly be a more weighty and prevailing argument? The Father could not but desire the advancement of his own glory: he could not but wish his own eternal counsels fulfilled: he could not but approve the means which he himself had appointed to that end: he could not but delight to glorify his Son, who was, in such an humiliating way, endeavouring to glorify him.]

  Let this SUBJECT lead us to view Jesus,

  1.      As our Saviour—

[For us did he agree that that dreadful hour should come; and to us he looks, that we may join with the Father in glorifying him. And shall we not glorify him, by trusting in his blood and righteousness? Shall we not proclaim to the whole world, that he is our only hope and refuge? O let him see of the travail of his soul! let him save us from the wrath to come!]

  2.      As our example—

[He knew, and could fully estimate the weight of, his impending sufferings. Nor could it fail but that his human nature should shrink back from them; yet he submitted to them, that his Father might be glorified.]

  Let us in like manner be resigned to the trials that are allotted us—

[When our hour shall come, let us look to him as our example. Let us consider Him, lest we be weary and faint in our minds. Let us welcome whatever comes to us by the Divine appointment. Let us desire that God may be glorified in us, whether by life or death. Thus shall we be honoured and comforted in the midst of our sufferings; and after them be rewarded with a proportionable weight of glory.]

MDCCVIII

CHRIST’S POWER TO GIVE ETERNAL LIFE

  John 17:2.

Thou hast given him power over all flesh, that he should give eternal life to as many as thou hast given him.

WE have in these words an unbounded prospect from eternity to eternity: they present to our view the commission first given by the Father to the Son; they exhibit the Son in due season pleading that commission, and finally executing it when the world shall be no more: they lead us to contemplate,

  I.      The power given to Christ—

As God, he possessed all power equally with the Father; but, as Mediator, he received his power from the Father. This power was,

  1.      Universal in its extent—

[Not only was the material world, with all the brute creation, subject to his will, but man; “power was given him over all flesh.” His enemies are entirely under his controul: he restrains their violence, defeats their plotsb, and overrules their efforts for the accomplishment of his own eternal counsels — — — His friends and people are his more especial care: he watches over them for good continually, succours them when temptede, strengthens them when weak, and accomplishes in them all the good pleasure of his goodnessg — — —]

  2.      Infinite in its degree—

[There is nothing beyond the reach of his power. If he chose to annihilate the whole human race, he could effect it in a moment, by a simple act of volition. If, on the contrary, he would change them all into his own divine image, he could as easily create them all anew, as he at first produced them out of nothing. By making use of second causes indeed, he conceals his own agency: but there is nothing done in the whole creation, which does not originate in him, as the only source of wisdom and of strength.]

But we are yet more particularly interested in considering,

  II.      The end for which he was invested with it—

The Father gave to Christ an elect people—

[It is worthy of notice, that Christ, in this his intercessory prayer, speaks again and again of those who were “given him” by the Father. And, in truth, if the Father had not given to him a peculiar people, we have no reason to think that any would ever have given themselves to him, since there is not in fallen man either the inclination or the ability to do so. They who do yield themselves up to him are “made willing in the day of God’s power,” and in consequence of their having been “predestinated unto the adoption of children from before the foundation of the worldk.”]

To these “Christ gives eternal life”—

[The life of grace which is begun in their souls, is the gift of Christ. The continuance of it is the effect of his continued communicationsm. Its consummation also is bestowed by him without any merit in us, or any motive in himself, but a concern for his own, and his Father’s gloryo. Life, in every stage of it, both in this world and the next, is entirely his free gift. One is as much indebted to him for it as another: there will not be one in heaven that will not owe his salvation altogether to the merit of his blood, and to the efficacy of his grace.]

And for the accomplishment of this end he both received and exerts his power—

[It would have been to little purpose to have received from the Father an elect people, if he had not been invested also with power to secure them to himself. The Father well knew how many obstacles there would be to their salvation; and therefore he committed all power to his Son, that nothing might resist his will, or prevent the accomplishment of his eternal counsels. Jesus, thus qualified, orders every thing, both in heaven and earth, with an immediate reference to this great design. Events may sometimes appear to oppose his gracious intentions: but, as in a well-constructed watch the seemingly contrary movements all conduce to one end, so every dispensation, whether of providence or of grace, ultimately tends to his glory in our salvation.]

  INFER—

  1.      What madness is it to neglect the Lord Jesus Christ!

[If any man have great preferments in his gift, he is sure to have many courting an interest in his favour. But the Lord Jesus Christ has eternal life to bestow upon us, and yet we can scarcely be induced to ask it at his hands. What strange infatuation! O let us awake from our slumbers, and implore of him the benefits he is so willing to confer.]

  2.      How great is the security which the Lord’s people enjoy!

[Jesus both possesses and exerts omnipotence in their behalf. What then have they to fear? Let them only secure his aid, and they defy both men and devils. “If he be for them, none can effectually be against them.”]

  3.      What obligations do we lie under to love and serve the Lord!

[Is Jesus incessantly exerting his almighty power for us, and should not we employ our talents for him? O for a heart duly sensible of his love, and altogether devoted to his service!]

MDCCIX

OUR LORD’S DYING APPEAL TO GOD

  John 17:4, 5.

I have glorified thee on the earth: I have finished the work which thou gavest me to do. And now, O Father, glorify thou me with thine own self with the glory which I had with thee before the world was.

A DYING scene, especially when the person is of an exalted character, creates in all a very deep interest, and calls forth a more than ordinary attention to every thing that he either says or does. But here we have a scene such as never occurred either before or since: it is no less than the dying scene, if I may so speak, of the Saviour of the world. “Father,” says he, “the hour is come.” Yes, “the time was come that he must depart out of this world, and go unto his Father.” And here we are permitted to behold him in the attitude of prayer; and to hear his every petition, both for himself, and for his people to the very end of time. It is that part of his prayer which related more especially to himself, that will occupy our attention at this time. In it we notice,

  I.      His appeal to God—

The Lord Jesus, in his Mediatorial capacity, was a servant, sent by God to execute an appointed work: and, having executed it, he here appeals to God,

  1.      That “he had glorified God on earth”—

[This, in fact, had been the one end for which he had lived. He had glorified his Father in his life; every hour of which had been devoted to the executing of his will, and to the promotion of his glory. He had glorified him especially in his doctrine. Never once had he sought his own glory, but, on all occasions, the glory of Him who sent him: and when he testified of himself, it was only as the person bearing a commission from the Father, and as sent by him to open for men a way of access to him as a reconciled God. He had glorified him no less by his miracles: for though he wrought them by his own power, yet he always ascribed them to his Father, who had concurred with him in these exercises of omnipotence; and thus he had constrained the beholders to acknowledge the Father in theme. But, above all, he had in purpose, though not in act, glorified his Father in his death: for in death he not only displayed the power of the Father, who upheld him under all his trials, but reflected honour on all the perfections of the Deity; causing them all to shine forth in united and harmonious splendour, and every attribute to appear more glorious than it could possibly have done in any other way. Hence, on the near approach of this great event, the Lord Jesus said, “Now is the Son of man glorified, and God is glorified in him. If God be glorified in him, God shall also glorify him in himself, and shall straightway glorify him.”]

  2.      That “he had finished the work which God had given him to do”—

[This was a work which none but an incarnate God could ever have effected. For, first of all, he was to expiate the sins of a ruined world. This was to be done by offering himself a sacrifice for sin. And though this was not literally fulfilled in all its extent, till he died upon the cross, yet, in mind and intention, it was already done; and there were but a few hours to elapse before the mighty debt would be discharged, even to the uttermost farthing: so that justice itself would have nothing further to require of those who should plead the payment made by Him, as their Surety.

Next, he was perfectly to fulfil the law of God; so that all who should trust in him might have a perfect righteousness made over to them for their justification before God. And this also he did: for, though he was in circumstances of trial which far exceeded any that ever were sustained by mortal man, he never, either in word or thought, transgressed any one command: and all, not excepting even his bitterest enemies, were constrained to acknowledge that they could find no fault in him.

Further, he was to introduce and establish a new dispensation. And this, too, he did; fulfilling and abrogating every part of the Mosaic Law; and erecting “a kingdom, which consisted not in meats and drinks and carnal ordinances, but in righteousness and peace, and joy in the Holy Ghost.”

In a word, there was not any one part of his mediatorial work, so far as it could be completed at this time, that had not been accomplished: so that our Lord’s appeal, in relation to it all, was just and true.]

From this appeal we proceed to notice,

  II.      His petition, founded upon it—

He had, in the commencement of this prayer, desired to be glorified on earth: and now he requests that he may be glorified in heaven. He had from all eternity possessed a glory with the Father—

[From eternity had he “been in the bosom of the Father.” In truth, he was one with the Father: for that very “Word which was made flesh, was in the beginning with God, and was Godk.” Yes; “being in the form of God, and thinking it not robbery to be equal with God, he made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men: and being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross.” This he did for the purpose of accomplishing the work he had undertaken, the work of redeeming and saving a ruined world. But, having done all that was necessary for the effecting of this great purpose,]

He desired to resume the glory, which for a season he had laid aside—

[Not only did he desire that his humiliation, as God, should cease; but that his exaltation, as man, should commence; and that, in his human-nature, he might possess all the dignity and glory to which it was entitled by its union with the Godhead. It had been the instrument of effecting Jehovah’s purposes; and therefore it was right that it should participate the glory of that divine nature to which it was united, and in connexion with which it had accomplished this great work. And now, agreeably to this request, that Godman, who died upon the cross, is “highly exalted, and has a name given to him above every name, that at the name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth, and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father.” On the very throne of God the human-nature sits: for Jesus there appears as “a Lamb that has been slainn:” and there does he receive the praises both of men and angels, on a perfect equality with the Father. And though the time will come when the mediatorial office will cease, and the kingdom established by means of it will be given up to the Fatherp; yet to all eternity will Jesus be the Head of his elect people, the acknowledged Author of all their bliss, and, together with the Father, the object of universal adoration.]

  Whilst we thus view the Saviour in his last moments, we may LEARN from his dying words much which respects his followers:

  1.      The ground of their hopes—

[What hope has any man but what is founded altogether on the finished work of Christ? Had he left any part of his work undone, not a human being could ever have been saved. What if his atonement had been incomplete? What if he had not wrought out a perfect righteousness? What if he had not gone to heaven to carry on the work which he began on earth? Is there one amongst us that could have supplied the least deficiency? But, thanks be to God! there is no need of any thing to be added to His all-perfect work. There is in Christ a sufficiency, not for us only, but also for the whole world: nor shall any soul that relies on Him ever perish. Only let our reliance on him be simple, and without the least mixture of self-dependence, and we have nothing to fear; for “He is able to save to the uttermost all that come unto God by Him.”]

  2.      The object of their life—

[Every Christian has the very same end in view as Jesus himself had; even to “glorify God on earth, and to finish the work which God has given him to do.” In these respects Christ is an example to us; and every one of his followers is bound to “walk as he walked.” See then, brethren, that ye maintain this character, and that “there be in you the same mind as was in your Saviour Christ.” If ye be his indeed, ye will make this the one object of your life, to glorify your God and Father. Every day brings with it its appointed work, which it becomes you to execute with all fidelity; that, when your last hour shall arrive, you may be able, amidst all your short-comings and defects, to say, ‘Father, sinful as I am, and conscious of innumerable infirmities, yet I can with humility appeal to thee, that I have, according to the grace given me, endeavoured to “glorify thee on earth, and to finish the work which thou hast given me to do.” ’]

  3.      The end of their labours—

[For every faithful follower of Christ is a recompence reserved, even glory and honour and immortality, at the right hand of God. Yes, in a dying hour the true Christian may look up with confidence, and say, ‘”Now, Father, glorify thou me with thine own self, with the glory” that I shall have with thee when this world shall no longer exist. To this recompence have I had respect; and for the hope of it I have willingly resigned all that this world could give me; yea, and cheerfully endured also all that thine enemies have been permitted to inflict: and now do I welcome death itself, that I may enter into the joy of my Lord, and be for ever with my God.’ Dear brethren, only follow your Saviour in the exercise of faith and love; and his glory shall be your glory, his kingdom your kingdom, for ever and ever.]

MDCCX

THE OBJECTS OF OUR LORD’S INTERCESSION

  John 17:9, 10.

I pray for them: I pray not for the world, but for them which thou hast given me; for they are thine. And all mine are thine, and thine are mine; and I am glorified in them.

THE Apostles were but weak in knowledge or in grace till the day of Pentecost; nevertheless, they were greatly beloved by their Lord and Master. He declared in their hearing that they were true believers. He testified also that they were the peculiar objects for whom he prayed.

  I.      For whom our Lord interceded—

The Disciples of Christ are characterized as persons “given” him by the Father—

[This is a just description of every child of God: none would ever give themselves to Christ, if they were not previously given to him by the Father; or come to Christ, if they were not drawn to him by the Father. As every grace we possess must be traced to the operations of the Spirit, as its immediate cause, so must it be traced to the electing love of God, as its primary and original sourced. And it is of great importance, both for our humiliation and for God’s glory, that this matter should be clearly known and understood.]

It was for these more especially that Jesus interceded—

[We apprehend that the apparent exclusion of the world from his intercessions is not to be understood strictly and positively, but only in a comparative sense: but certainly the saints were the objects whom, both in this and all other intercessions, he had principally in view. The high-priest, in bearing the names of the twelve tribes upon his breast-plate whenever he went within the vail, was a type of Christ in this particular. Christ would not be a high-priest, if he omitted this part of his office; since intercession was no less necessary to that office than oblation: but he does intercede for his people, and lives in heaven, as it were, for that very purpose. Yes; He that formed the universe, and upholds it by his power, and whose petitions are commands, says, “I pray for them.” And the petitions he then offered for his living disciples had respect to all his believing people, even to the end of the world.]

This distinguishing favour, however, was not conferred without reason—

  II.      Why he interceded for them in particular—

The reasons of the Divine procedure are in many cases inscrutable; but our Lord condescended to state some on this occasion—

  1.      Believers are the Father’s property, “They are thine”—

[All things belong to God as his creatures; but believers are his in a far higher sense. He has made them his by adoption: he has confirmed his interest in them by regeneration: he esteems them as his peculiar treasure, in comparison of whom the whole universe is as nothing in his eyes. Hence our Lord interested himself more particularly on their behalf. His zeal for his Father’s glory would not suffer him to be for one moment unmindful of their interests.]

  2.      Christ himself has an equal propriety in them, “All mine,” &c.

[They belong to Christ by the Father’s donation, by his own purchase, and by the closest possible union — — — Will he then be regardless of this precious gift, and lose the purchase of his blood, and suffer his own members to perish, for want of his continual intercession? Surely his interest in them is a very sufficient reason for his unwearied solicitude respecting them.]

  3.      Christ is glorified in them—

[The ungodly world bring no glory to Christ; but it is the labour and delight of his people to glorify him. He is glorified now in their faith, love, worship, and obedience: he will be glorified and admired in them at his second coming: he will be glorified by them to all eternity. While therefore he has any concern for his own glory, he cannot but be studious of their welfare.]

  INFER—

  1.      How honourable a character is the true Christian!

[The Christian is eminently distinguished from all the rest of the world. He is highly esteemed both by the Father and by Christ, who equally claim him as their property, “He is mine;” “he is mine.” He is interested in all which Christ has done or is now doing. How infinitely does this honour exceed that which cometh of man! Let every one be ambitious to attain it: nor let any earthly attainments whatever satisfy our desires.]

  2.      How secure and blessed is his state!

[There may be some who shall never be benefited by the Saviour’s intercession; but Christ’s people are continually remembered by him before the throne. They therefore are sure to have every want supplied; nor can any defeat the purposes of their blessed Lord. Let therefore every Christian rejoice and glory in the Lord: let the thought of Christ’s intercession dissipate all fears of condemnation: let Christ be viewed as an Advocate under every fresh-contracted guilto: let every one seek to glorify him, and to be glorified with him.]

MDCCXI

PRESERVATION FROM SIN MORE DESIRABLE THAN DELIVERANCE FROM AFFLICTION

  John 17:15.

I pray not that thou shouldest take them out of the world, but that thou shouldest keep them from the evil.

WE admire the solicitude which a dying parent expresses for the future and eternal welfare of his children; nor can we easily shake off the concern which such a spectacle creates in our minds. Such a scene, but incomparably more affecting, is here presented to our view. The Saviour of the world was unmindful of his own impending sorrows, and was altogether occupied with the concerns of his Church and people. Having given his last instructions to his Disciples, he poured out his soul in prayer for them. One of the principal subjects of his prayer is specified in the text.

We shall consider,

  I.      What our Lord prayed for on behalf of his Disciples—

He prayed “not that they should be taken out of the world”—

[He had just declared that the world hated his Disciples. Hence we might suppose that he should wish them to be taken out of the world; and many reasons might have been urged by him to enforce such a request. God had often taken away his beloved people in a signal manner: he speaks of a sudden removal in evil times as a favour to themb. He would hereby manifest his indignation against the world for crucifying his Son; and our Lord might then have carried his Disciples with him as trophies. Nor can we doubt but that such a measure would have been extremely pleasing to his Disciples.

But on the whole such a petition would have been inexpedient; first, on account of the world. The Disciples were to be the instructors of mankind, and to be living examples of true pietyd. They were also to intercede on behalf of their fellow-creatures; but, if they were taken away together with our Lord, their commission could not be executed, and the world would lose the benefit of their instructions and prayers. What an inconceivable loss would this have been both to Jews and Gentiles! Yea, in what a state of ignorance should we ourselves have been at this moment!

Next, it would have been inexpedient on God’s account, if I may so speak. The Disciples were to be, like the dispossessed Gadarene, monuments of God’s mercy. They were to exemplify in their own persons the all-sufficiency of Divine grace under every situation. They were to be instruments also whereby the eternal counsels of the Deity were to be accomplished: their removal therefore would have robbed God himself of his glory.

Lastly, it would have been inexpedient on account of the Disciples themselves. They would have been glad to have accompanied their Lord; but it would not have been for their advantage at that time. Their reward was to be proportioned to their labours and sufferings. If they had been taken away at that time they had done but little for God; consequently they would not have possessed so bright a crown as they now do. How glad are they now that their abode on earth was prolonged!]

The request which our Lord offered for them was far better—

[He prayed that they might be kept from the evil of it. Satan is by way of eminence called “the evil one.” He is incessantly plotting the destruction of God’s chosen people, and our Lord might have respect to their preservation from himh; but he rather refers to the moral evil that is in the world. And there was good reason why he should pray for their deliverance from that.

The temptations they would have to encounter were innumerable. Their poverty might beget impatience and discontent; their persecutions might provoke them to retaliation and revenge; their incessant danger of a violent death might tempt them to apostasy. They were to have innumerable trials from without and from within: how needful then was it that they should have an almighty Keeper!

They were utterly unable of themselves to withstand the smallest temptation. The Disciples were altogether men of like passions with ourselves; nor had they any more sufficiency in themselves than the weakest of us. The most confident of them fell, as soon as he boasted of his strengthk. Almighty power was then, as well as now, necessary to keep any man from falling. How kind then was our Lord’s solicitude to interest his Father in their behalf!

Their fall would be attended with the most pernicious consequences. It would open the mouths of their adversaries, and cause them to blaspheme. It would utterly destroy all hopes of success in their own ministry; and, even if they should be recovered, and saved at last, they would be deprived of a great part of their reward. Hence our Lord’s request was the best that could be offered for them.]

Hence we may see,

  II.      What we should mainly desire for ourselves—

An exemption from the troubles and calamities of life, however desirable in some points of view, is not greatly to be coveted. St. Paul, it is true, “desired to depart and to be with Christ:” but it was not in order to get rid of his trials, but that he might have full possession of the glory which awaited him; not that he, his earthly tabernacle, might be unclothed, but clothed upon, that mortality might be swallowed up of life.” But

To be preserved from “the corruptions that are in the world through lust” is most desirable—

[The snares with which we are surrounded in this vain world are very many, and replete with danger. “The lust of the flesh, the lust of the eye, and the pride of life,” are soliciting us continually, and presenting temptations to us exceeding difficult to be withstood — — — Even though we may have withstood them manfully for a season, we are yet in danger of being overcome by them at last, and of perishing thereby with an aggravated weight of guilt and condemnation. So eminent a character was Demas, that St. Paul himself, a good judge of characters, twice united him with St. Luke in his salutations to the Churches: yet of him it is said, “Demas hath forsaken us, having loved this present worldr.” Who then can hope to stand, if he be not upheld by the Almighty power of God? Truly it is God alone who is “able to keep us from falling:” and therefore we should make our supplications to him continually for that end.]

For the obtaining of this mercy it is not possible for us to be too importunate—

[It was in order to this end that Christ himself came into the world, and died upon the cross: “He gave himself for our sins, that he might deliver us from this present evil world, according to the will of God and our Father.” And to produce this blessed effect is the great scope and tendency of his Gospel: “By the cross alone it is that the world is crucified unto us, and we unto the worldu.” In fact, there is not a person upon earth that ever gets a victory over the world, except by faith in Christ. On the other hand, every one that is really born of God does gain this victoryy. And this is the distinguishing character of all who love the Lord Jesus Christ in sincerity; they all resemble him in this particular, “not being of the world, even as he was not of the world.” If then we would reign with Christ hereafter, we must resemble him now; and never cease to implore help from God, that the world and all its lusts may, in answer to our prayers, be put for ever under our feet.]

  In CONCLUSION i would say,

  1.      Learn to form a right estimate of the world—

[It is, in fact, a wilderness, through which we are to pass to the promised land; and we are but pilgrims passing through it, or sojourners taking up our residence in it for a few days at most. Whether we have a more or less gratifying accommodation in it, is a matter of small moment. We are going to our Father’s house, where we shall possess all that our souls can wish; and present things are only of importance as they advance or retard our meetness for our heavenly inheritance. The instant that we have arrived at our journey’s end, we shall see what judgment we ought to have formed of the world, and every thing in it. Let us anticipate that judgment now; and we shall rise superior to the attractions of all created things, and to the solicitations of every unhallowed appetite—]

  2.      Seek to have, in reference to it, “the same mind as was in Christ Jesus”—

[In asking for you a preservation from the snares of the world, he judged right. He wished not to abridge your happiness, but to promote it. And, if we call upon you to renounce the world, and all its lusts, we are not Cynics, as you are apt to imagine, but your best and truest friends. Even when all his own sufferings were coming upon him, the Saviour, forgetful of himself, implored this blessing for you. And if I were never to address you more, I would, with all earnestness, urge this duty on you, and implore this blessing on your behalf. You can only be happy in proportion as you rise above this world to the pursuit and enjoyment of heavenly things. Look at the Saviour, and see how superior he was to all the things of time and sense. That is the state I wish you to attain; and the more you resemble him now, the richer shall be your enjoyment of his presence in a better world—]

MDCCXII

CHRISTIANS ARE NOT OF THE WORLD

             John 17:16.

They are not of the world, even as I am not of the world.

SUCH is the enmity of a carnal mind to the will and law of God, that men usually hate us most for those very things which render us most acceptable in the sight of God. The sanctity of Abel was the real ground of the inveterate hatred that rankled in the breast of Cain, and that impelled him to destroy his brother whom he could not imitate. And David in his day complained, that when he put on sackcloth and chastened his soul with fasting, pleasing as that conduct must have been to God, profane scoffers turned it to his reproach. Thus our Lord told his Disciples that the world would hate them because they did not conform themselves to its habits: but at the same time, repeating what he had spoken of their holy singularity, he pleads it as an argument with his heavenly Father to interpose more effectually for their preservation from evil, and their sanctification through his truth. The assertion before us leads us to shew,

  I.      In what respects Christ was not of the world—

Our Lord fulfilled with the utmost exactness all his social and relative duties, and wrought, till the age of thirty, at his father’s trade. But though he filled up his proper station in the world, he was not of the world,

  1.      In his spirit and temper—

[A levity of mind, a disregard of God, and an indifference about eternal things, characterize the generality of mankind. But no such disposition was ever seen in our adorable Emmanuel. A holy gravity invariably marked his demeanour: he had a continual sense of the Divine presence, a deep impression of the importance of time, and an unremitting zeal to finish the work assigned him: “It was his meat and drink to do the will of him that sent him.”]

  2.      In his desires and pursuits—

[The world affect nothing but the things of time and sense: pleasure, riches, and honour are the idols which they worship. But our Lord desired none of these things. Had he wished for pleasure, he had a mind and body framed for the most exquisite delights of which our nature is capable: as his bodily organs were not weakened by any sinful habit, so his intellectual faculties were capable of comprehending all the wonders of creation, and of deriving the sublimest pleasure from the contemplation of them. But he was occupied with thoughts widely different from these: he found no time for the amusing speculations of philosophers. He had come to atone for sin; and, that he might do so, chose rather to be “a man of sorrows and acquainted with grief.” Had he desired riches, how easily could he, who commanded a fish to bring him a piece of money to pay his tax, have possessed himself of inexhaustible stores of silver and gold! But he chose rather to be destitute even of a place where to lay his head, and to be a pensioner upon the bounty of some pious women. He did indeed carry a purse, but it was not for the procuring of superfluities for himself, but that he might administer to the necessities of the poor. Had he been ambitious of honour, with what crowds of followers might he have been attended, all of them monuments of his tender compassion and almighty power! But he dismissed them from him, and frequently with the most solemn charges, that they should tell no man what he had done for them: and when the people would have taken him by force to make him a king, he rendered himself invisible, and withdrew from them. So little did he covet what the foolish world admire; and so different was he from the world in the whole of his deportment.]

Singular as he appeared in his day, it will be found,

  II.      That his Disciples all resemble him—

The followers of Christ, whatever attainments they may have made, were once “walking after the course of this world even as others:” but the very instant that they obtain a saving knowledge of their Lord, they begin to tread in his steps and imitate his example: “as they have once borne the image of their earthly father, they now bear the image of the heavenly.”

  1.      They indulge not a worldly spirit—

[Believers are not free from the imperfections of their former state: their constitutional or acquired habits still in some measure remain: hence one is yet too easily drawn aside to levity, another to earthly-mindedness, and all to the “sins which most easily beset them:” but this is their pain, their grief, their burthen: they desire from their inmost souls to be delivered from such a spirit: though they too often fall into it, they would not indulge it; they would far rather have their souls nourished with spiritual blessings; and would account it an infinitely richer mercy to receive an increase of grace and peace, than to enjoy all the wealth or pleasure that the world can bestow.]

  2.      Nor do they affect worldly company—

[From their situations in social life they are necessitated to have much intercourse with the men of this world: but they regard the world as a physician does an hospital which it is his office to attend: they consider it as the theatre on which they are called to act; and they endeavour to approve themselves to God and to their fellow-creatures by a diligent discharge of their duty: while in it, they seek the good of those around them, and study to improve themselves by all which they see: but they take not up their abode there; they are glad to retire from it when their work is finished: their friends and companions are selected from among another people; their “delight is in the saints that are in the earth, and in such as excel in virtue:” they shew by their conduct that “light cannot have communion with darkness, nor Christ with Belial, nor he that believeth with an unbeliever:” and, like Moses, they would rather suffer affliction with the people of God than participate the pleasures and honours of a courtf.]

  3.      Nor are they engrossed with worldly pursuits—

[They are not indifferent about the things of this world, nor are they of necessity precluded from the enjoyment of them when God in his providence casts them into their lap: they may even seek these things in subordination and subserviency to their more important concerns. But they will not be engrossed with such mean pursuits: they will not suffer their affections to be set on such worthless objects: their hearts are in heaven, and their “conversation also is in heaven.” They seek “pleasures which are at God’s right hand for evermore;” they labour to be “rich towards God in faith and good works;” and they aspire after “the honour that cometh of God,” the honour of being “children of God, yea, heirs of God, and joint-heirs with Christ.” And though much time and thought is spent by them in things relating to the world, yet when at liberty to follow the bent of their minds, they return to God as their beloved, their only, rest.]

  We shall conclude the subject with some suitableADVICE—

  1.      Guard against the self-deception which too generally prevails—

[We have reason at this time to adopt the Apostle’s words, and say, that “many walk, of whom we have told you often, and tell you now even weeping, that they are the enemies of the cross of Christ, and that their end will be destruction, because they mind earthly things.” There are, alas! too many who “call Christ, Lord, Lord, but will not obey his commands,” or “walk as he walked.” But let us remember, that “the tree must be known by its fruits;” and that we must judge of our interest in Christ by our conformity to his image: if our hopes and fears, our joys and sorrows, be excited principally by worldly things, we certainly are of the world: but if, with Christ, we be “crucified to the world,” and our spirit and temper, our desires and pursuits, resemble his, then, and then only, may we conclude, that we are Christ’s; for “all that are born of God have overcome the world; and all that are Christ’s have crucified the flesh with the affections and lusts.”]

  2.      Be not afraid of a necessary singularity—

[We would not recommend a needless singularity, or insinuate that there is any virtue in making ourselves appear ridiculous; but whereinsoever the world deviate from the mind and will of God, there we may, and must differ from them. If we be singular, the fault will be theirs and not ours. No blame can attach to our Lord because he was singular; nor can it to us while we “shine as lights in a dark world,” “holding forth in our conduct the word of life.” We should “make our light to shine before men,” and be “as a city set upon a hill;” and though the besotted world will “gaze strangely at us, and wonder that we run not with them to their excess of riot,” we shall have enough to counterbalance their contempt in the testimony of our own consciences, and in the approbation of our God. We know that it is our duty to despise all the vanities which the world can offer us, and that, if we would not be found enemies of God in the last day, we must relinquish all desire after that friendship of the world, which is enmity with Godk: let us therefore go on boldly in the way of duty, and if we meet with a cross in our road, let us not turn aside from it, but take it up and glory in it.]

  3.      Seek more and more conformity to the Saviour’s image—

[The command of God is, “Be not comformed to this world, but be ye transformed by the renewing of your minds.” The way in which we are to comply with this command is set before us in our Lord’s example. We are not indeed to attempt the things which were peculiar to him as a Prophet of the Most High God; but to get the same mind which was in him; to imitate him in his spirit and temper, and to manifest the same superiority to things visible and temporal, and the same decided preference for things invisible and eternal: then, like the higher regions of the atmosphere, we shall remain serene, while those who grovel on the earth are agitated by incessant tempests. “Come out then from the world, and be separate, and touch not the unclean thing, and God will be a father unto you, and ye shall be his sons and daughters:” and know that the more your conversation is in heaven now, the greater will be your meetness for it whenever you shall be called hence.]

MDCCXIII

THE END FOR WHICH CHRIST DEDICATED HIMSELF TO GOD

             John 17:19.

For their sakes I sanctify myself, that they also might be sanctified through the truth.

THE sanctification of men is no less necessary for their usefulness in this world, than it is for their happiness in the world to come. Hence our blessed Lord, in his intercessory prayer, made this a very prominent subject of his requests in behalf of his Disciples whom he was about to leave in the midst of an ensnaring world: “sanctify them through thy truth: thy word is truth.” And for the encouragement of all his followers to the latest period of the world he declares, that the attainment of this object in their behalf has been a very principal end of all that he ever had done, or was at that instant doing, for them: “For their sakes I sanctify myself, that they also may be sanctified through the truth.”

In opening to you these words I will shew,

  I.      What is that act to which our Lord here refers—

To “sanctify” means to purify from sin, and to devote to God. In the former sense it may be properly applied to men: but it is in the latter sense only that it can have any reference to Christ.

Under the Mosaic law the priests and all the vessels of the sanctuary were sanctified to the Lord. The offerings there made, all shadowed forth the Lord Jesus Christ, who sanctified and set apart himself to the work of saving a ruined world. This he did,

  1.      When he first undertook our cause—

[From eternity he entered into covenant with the Father to redeem our souls by his own obedience unto death: and the utter insufficiency of all other sacrifices being acknowledged, he engaged to offer himself a sacrifice for the sins of the whole world — — —]

  2.      When he assumed our nature—

[St. Paul cites the foregoing passage with an express reference to “the time of Christ’s coming into the world:” and there is a remarkable variation in his language suited to that occasion. In the Psalm it is said, “Mine ear hast thou opened;” referring to the law which ordained that a servant who devoted himself for ever to the service of his Master, should “have his ear bored through with an awl:” but in the Epistle it is said, “a body hast thou prepared mee.” At his incarnation therefore he sanctified himself afresh to this great work.]

  3.      When he submitted to the baptism of John—

[John wished to decline the office of baptizing so exalted a person. But, on entering upon the office assigned him, the Lord Jesus Christ judged it necessary to consecrate himself to it afresh by this solemn ordinance, in which he was openly and ostensibly devoted unto God: “Suffer it to be so now; for thus it becometh us to fulfil all righteousness.”]

  4.      When he went up to Jerusalem in order to his crucifixion—

[The paschal lamb was to be separated and set apart four days, in order to its being fully ascertained by the most accurate examination, that it was without spot or blemish, and therefore fit to be offered in sacrifice to God. And on the fourth day previous to his crucifixion did our blessed Lord go up to Jerusalem, that after the strictest examination his very judges might proclaim his innocence, and consequently his fitness for the work assigned him, of making an atonement for the sins of the whole world. And his persisting in his work in opposition to all the dictates of suffering humanity, shewed that on this occasion also he sanctified himself to the office he had undertaken.”]

  5.      When he surrendered up himself into the hands of his murderers—

[He beat them all to the ground, when they came to apprehend him; to shew that he could with his word have struck them all dead upon the spot. He took care also to exempt his Disciples from a participation of his lot, because their work was scarcely yet begun. But himself he resigned into the hands of sinners, in order that all which he had undertaken to do and suffer might be accomplished in him.]

Having seen what the act was, let me shew,

  II.      What light his performance of it throws upon his character—

There was a most mysterious composition in his character—

[All others, even Aaron himself, were sanctified through the instrumentality of one appointed to that office: but Christ “sanctified himself.” He was at the same time the Sacrifice, and the Priest that offered it, and the Altar on which it was offered.]

And this it was which gave his offering its efficacy—

[Had he been a mere man, his sacrifice could never have availed for the redemption of the world. But he was God and man in one person: and his divinity, whilst it gave an infinite value to his sacrifice, both qualified and authorized him to present himself a sacrifice to God. Both his body and soul were alike offered; the one to endure all that was due to our bodies, the other, all that was due to our souls. And his was, not a typical offering, like those presented under the law, but a real and true propitiation for sin. Nor did his sacrifice avail for a typical and temporary remission of sins, but for the full and everlasting forgiveness of all sin — — — Thus the expression in my text, whilst it seems to convey nothing very particular to the mind, gives us, in reality, an insight into the deepest mysteries of our religion, and shews, that it was God who purchased the Church with his own bloodm.”]

Stupendous in this view, was the act to which he referred. But let us consider,

  III.      What his ends were in the performance of it—

Generally, it was for the sake of his people that he did this. But particularly, it was, “that they might be sanctified through the truth.”

The sanctification of his people was a very principal end which he aimed at in all that he did and suffered for them—

[His people must be sanctified unto the Lord, even as he was. The different vessels of the sanctuary, no less than the offerings presented there, were altogether devoted to the Lord. In like manner must the disciples of Christ be sanctified. In this view they are called “a kind of first-fruits,” which could on no account, and in no degree, be alienated from the Lord. Nay more, we are called to “offer up our whole selves living sacrifices unto the Lord, as a reasonable and acceptable service.” And that we might be thus sanctified was the great end of all that our blessed Lord either did or suffered for us: “he gave himself for us to redeem us from all iniquity, and to purify unto himself a peculiar people zealous of good worksp.” And the very same object he still keeps in view in all that he is at this moment doing for us in heaven.]

This however must be accomplished through the instrumentality of his word—

[His Holy Spirit indeed is the agent, without whom not even the word itself would produce any good effect. But he is pleased to make use of his word as the means of quickening us to a heavenly life, and of carrying on his work where it is beguns, and of completing it even to the end. His word is the mould into which we are to be cast, and by which we shall be altogether changed into the divine image. This is the state to which he desires to bring us; and by his word ministered unto us, “he will turn us from darkness unto light, and from the power of Satan unto Godx.”]

OBSERVE now from hence,

  1.      How great is the love of Christ to fallen man!—

[He well knew all that he must endure if he would become a substitute and surety for fallen man: yet he undertook our cause, and came down from heaven for us, and never ceased from his work till he could say, “It is finished” — — — Methinks the ox and the ass may well reproach our more than brutish ingratitude — — —]

  2.      What obligations have we to holiness!—

[By holiness T mean, a total surrender of ourselves to God. And if we aspire not after this, what do we but pour contempt upon all that Christ has done and suffered for us, and cause him, as far as lies in our power, to have “sanctified himself” in vain. What excuse shall we offer for this when he shall call us into judgment? Verily if, being “called to be saints,” we be not found so at the last day, it would be better for us never to have heard of Christ at all — — —]

  3.      What guilt do they contract who turn back from the service of their God!—

[As Aaron and his sons were sanctified with the blood of the Mosaic covenant, so are we with the blood of the Christian covenant. And, “if we sin wilfully after that we have received the knowledge of the truth, we do, in fact, tread under foot the Son of God, and count the blood of the covenant wherewith we have been sanctified an unholy thing, and do despite unto the Spirit of grace.” What then awaits us in the eternal world? The despisers of Moses’ law died without mercy: but a much sorer punishment will come on us, even the everlasting wrath of our offended God — — — O let not any of you turn back unto perdition; but be of those who believe unto the saving of their soulsb.]

MDCCXIV

THE IMPORTANCE OF UNION AMONG CHRISTIANS

  John 17:20, 21.

Neither pray I for these alone, but for them also which shall believe on me through their word; that they all may be one; as thou, Father, art in me, and I in thee, that they also may be one in us: that the world may believe that thou hast sent me.

IN the former part of this chapter our Lord has been interceding principally for his own immediate Disciples: but here he intercedes for all his people to the end of time. Who the particular persons were, is known only when the word of God reaches their hearts, and they are made obedient to the faith of Christ. But the substance of the petition is evidently most important; because our Lord had before made the same request in behalf of his own Disciples; and because he repeats it again more strongly in the two verses following our text.

We will endeavour to shew,

  I.      What is that union which Christ prayed for in our behalf—

If we should interpret the union spoken of in ver. 11, as relating only to the testimony which the Apostles were to bear concerning Christ, still we cannot possibly limit the import of the text to that sense: the terms are too varied and too strong to admit of such a limitation. The comparison instituted between Christ’s union with the Father, and ours with each other in him, leads our thoughts into a far different channel; a channel mysterious indeed, but deeply fraught with the richest instruction. Christ is one with the Father, in essence and in operation; being “the brightness of his Father’s glory and the express image of his person,” and at the same time acting in every thing in perfect concert with the Father, having no will but his, speaking nothing but according to his commands, doing nothing but by his direction, and seeking only the glory of his name.

This fitly illustrates the union which his people have with each other in and through him:

  1.      They are formed into one body—

[Sometimes they are represented as a temple, composed of living stones, and having a living stone for its foundation, even Jesus Christ himself; and built up as an habitation for God himself. At other times they are spoken of as a body, of which Christ is the Head, and all the different individuals are membersb. Thus whilst they are united with each other, they are united also with the Father and the Son: “the Father is in Christ, and Christ is in them; and thus they are made perfect in one,” ever “growing up into Christ as their Head,” and contributing to each other’s perfection, till they arrive at “the full measure of the stature of Christ.”

How earnestly the Lord Jesus Christ desired this, may be gathered from the frequent repetition of it before noticed: and well he might plead for it in this manner, since the accomplishment of it was the principal design of his death, and the great end of God the Father in the whole economy of redemptione.]

  2.      They are all animated by one Spirit—

[“He that is joined to the Lord,” says the Apostle, “is one Spirit.” This is true of every individual, and of the whole collective body of believers. “Christ dwells in all of them;” and “as Christ himself lived by the Father, so do they live by himg.” Hence, as there is no distraction in the body, but, in consequence of its being under the controul of one living and governing principle, its powers are all harmoniously exerted for the attainment of the same object; so the members of Christ’s mystical body are one in sentiment, in affection, and in the scope and tenour of their lives.

In sentiment they are one: for though, in matters of inferior moment, there may be a wide difference between them, yet in the fundamental points, such as our fall in Adam, our recovery by Christ, our renovation by the Spirit, the evil of sin, the beauty of holiness, the security of believers, and many other points connected with the spiritual life, there is no difference: all that are taught of God agree in these things; or, if they differ a little in modes of expression, when disputing for opinions, they agree perfectly when they come upon their knees before God; which shews that their differences are rather imaginary than real. There is “an unity of faith” to which they all come; and which the untutored Indian attains as easily as the most learned philosopher; for it is learned by the heart rather than the head; and it is God alone that can guide us to the knowledge of it.

In affection also they are one, being “kindly affectioned one to another with brotherly love,” and “loving one another with a pure heart fervently.” They are all “taught of God to do so.” What the real tendency of Christianity is may be seen in the effects produced on the first Christiansl: and if there is not the same measure of love among Christians of the present day, it is not owing to any want of efficacy in the grace of God, but to the slender measure in which it is possessed: for, in proportion as the grace of Christ abounds in, the soul, will ever be the measure of our faith and love.

Moreover, in the scope and tenour of their lives also they are one. They all acknowledge the Scriptures as the one directory which they are to follow; and, according to their several attainments, “they walk by the same rule” — — — Without this, all other “unity,” whether “in the faith,” or “in the Spirit,” is of no avail.

This “holding of the Head” by faith, this ministering to each other by love, and this progressive increase of the whole body in the ways of holiness, constitutes that true union which the Gospel produces, and which our Lord so earnestly desired in our behalf.]

Let us now consider,

  II.      The unspeakable importance of it—

Truly it is of the utmost importance: for on it depends,

  I.      The honour of Christ—

[In the days of the Apostles, the Messiahship of Christ was abundantly proved by the most stupendous miracles wrought in confirmation of it. But it was the design of God, that, when Christianity was once established, it should carry its own evidence along with it, and convince men by producing such effects in the world as would demonstrate to all its Divine origin. The perfect consistency which there was in the testimony of all the Apostles and of the first teachers of Christianity shewed, that they must have been inspired by the same Spirit; who kept them all from error, and guided them into all truth. In the whole apostolic age we read of but one point of difference that arose, namely, Whether the believing Gentiles should be required to submit to circumcision or not; and even that was discussed, not for the satisfaction of any of the Apostles, but only of some of the less-enlightened converts. And the agreement which there was in doctrine, was rendered still more manifest by the wonderful unity which was displayed in the life and conversation of the whole Church. There were indeed spots and blemishes in many; but these were reproved by the authorised teachers of religion, and served to illustrate more clearly the proper efficacy of the Gospel. Twice does our Lord suggest, that this union of his people would confirm the truth of his mission. And certain it is that the same effects are produced by it at this time. Where shall we look for such an union of sentiment, of affection, and of conduct, as is to be found in the Church of Christ? Hence believers are marked as a peculiar people; and the very peculiarity which pervades the Church of God, makes an impression on the hearts of thousands, who, if they could in an instant attain to the measure of peace and holiness which they see in the true believer, would willingly sacrifice all that they have in the world for it: and though, from the inveteracy of their corruptions, they are determined to go on in sin, they are constrained to acknowledge, that the Gospel of Christ is a faithful saying, and worthy of all acceptation.]

  2.      The credit of the Church—

[God the Father “loveth his people, even as he loveth his only dear Son.” But how is it to be known that he loves them? Who can look into their hearts, and see those manifestations which he makes of himself there, as he does not unto the world? When “he sheddeth abroad his love there,” who can discern it, but the persons themselves? or, as Solomon expresses it, who can “intermeddle with their joy?” But it is to be discerned by the effects it produces on their lives, just as the irradiated countenance of Moses attested the intercourse he had held with God. Accordingly, where the piety of any person is of an exalted kind, it carries with it a conviction to the minds of others; it makes religion itself appear honourable, and induces many to say, “We will go with you; for we perceive that God is with you of a truth.”]

  3.      The welfare of the world at large—

[The world in general “hate the light, and will not come to it, lest their deeds should be reproved.” But Christians, when truly exemplary, are living witnesses for God: they are epistles of Christ, known and read of all men; and their whole spirit and conduct is a sermon to all around them. St. Peter tells us, that many unbelieving people, who utterly despise the word of God, are “won by the good conversation” and conduct of their pious friends. On the other hand, we know that divisions or scandals in the Church are the means of casting before many a stumbling-block, over which they fall, to their eternal ruin. What can more strongly manifest the importance of union in the Church, than such considerations as these? Surely, if the welfare of the world so much depends upon it, we cannot wonder that our Lord offered such repeated supplications for it in our behalf; nor should there be any intermission to our exertions for the advancement of it in the Church of God.]

From this subject we may SEE,

  1.      The duty of the world to unite themselves to the Church—

[The Church is represented as “one fold under one Shepherd.” To that fold we must be gathered: nor must we decline that open profession that shall distinguish us for his sheep. If we are ashamed of Christ and his people, Christ will be ashamed of us. We must not only “believe with our hearts unto righteousness, but make confession with our mouths unto salvation.” As Judah and Israel are to become one at the latter day, like the two sticks in the prophet’s hand, so are Jews and Gentiles, rich and poor, to be all one in Christ Jesust. I call on all therefore “to give themselves unto us,” as St. Paul expresses it, but first to “give up their whole selves to the Lord.”]

  2.      The duty of the Church to be united among themselves—

[Who that hears our blessed Lord pleading so earnestly for this object, can doubt what his duty is in relation to it? If a doubt remain, let the Apostle Paul determine it: so desirable was this object in his eyes, that he seemed as if he could never be sufficiently urgent with his converts to cultivate it with all their hearts. Let us then beg of God to “give us one heart and one way:” thus shall the sweetest fellowship be produced, not only with each other, but with the Father and with Christ; and “the blood of Jesus Christ his Son shall cleanse us from all sin.”]

MDCCXV

THE GLORY WHICH CHRIST GIVES TO HIS PEOPLE

             John 17:22.

The glory which thou gavest me I hare given them.

THE dignity of human nature is a favourite subject with many: nor, if man be considered in his primeval state, can it be estimated too highly. But man is a fallen creature, and reduced to the most abject condition. The Scriptures speak of him in the most humiliating terms: nevertheless, through the grace of the Gospel, he is restored to his primitive honours: he in some respects is elevated even above the angels of heaven. No words can express his dignity more fully than those of the text. Do we inquire what that glory is which the Father gave to Christ, and Christ gives to his Church and people?

We will specify it in five particulars:

  I.      The glory of manifesting the Divine power—

Angels have been used as instruments of Divine power both for the preservation and destruction of mankind; but it is peculiar to Christ and his people to manifest the Divine power in conflicts with their enemies.

Christ had this glory given him—

[He had innumerable enemies, both men and devils; but he conquered sin, Satan, death, and hellb. This he did through the support and influence of his Father.]

This glory has Christ given us—

[His people are in a state of warfare: but the very weakest of them triumph at last through Christe. Paul acknowledges this to the praise of his Divine Master.]

  II.      The glory of displaying the moral perfections of the Deity—

The material world displays the natural perfections of God; but not even the angels in heaven can set forth all his moral perfections—

[Never having been injured, they cannot exercise mercy, forbearance, love of enemies.]

This is the peculiar prerogative of Christ—

[Christ manifested the most wonderful compassion. In so doing he displayed the Father’s perfectionsh. This honour he himself received of the Father.]

His people however are made to share this glory with him—

[They, as stars in their several spheres, reflect the beams of the Sun of Righteousness. How strongly was his character delineated in the life of Paul and in the death of Stephen! Every one of them endeavours to “walk as he walked.” They are enabled to do this by Christ himself.]

  III.      The glory of being sons of God—

The angels are sometimes called sons of God; but they bear this relation to him only as creatures.

Christ has this honour in an infinitely higher sense—

[Christ is the Son of God both in his divine and human nature. He is emphatically called by the Apostle “God’s dear Son.”]

The same honour has Christ conferred on us—

[Every believer is brought into this relation to God. This astonishing mercy may well excite wonder and admirationo. It is bestowed on the believer by Christ himself,]

  IV.      The glory of being united to God—

The Scriptures often speak of the union that subsists between Christ and the Father—

[Our Lord himself affirmed that he and the Father were one. St. Paul declares that all the fulness of the Godhead dwelt in Christr. What our Lord did as man, is attributed to him as God.]

A similar, though not the same, union subsists between Christ and his people.

[Our Lord represents them as branches of the living vine: he compares their union with him to his with the Father: he declares not only that he himself is the author of this union, but that it is a part of that glory which he has given usx.]

  V.      The glory of reigning with God—

Both the good and evil angels are called principalities and powers, but they are never said to “reign” with God.

Our Lord however has received this honour of his Father—

[All power in heaven and in earth is committed to him. He is exalted far above all principalities and powersz. It is decreed that every soul shall submit to Jesus.]

This honour also has Christ vouchsafed to his people—

[The victorious saints will exercise a kind of dominion over the ungodly at the last day: they will sit with Christ as assessors in judgment over men and devilsc: they have a kingdom appointed to them even now: they will be formally invested with it at the last day: they will receive it as a special grant from Christ himself.]

  INFER—

  1.      What an exalted character is the true Christian!—

[Christians are despised by the unbelieving world: but the Scriptures describe their dignity in most exalted terms. How can we ever estimate aright the glory given them by their Lord! What glory can the earth afford in comparison of this! Let us not then act unworthy of this high character.]

  2.      How marvellous is Christ’s love to his people!—

[Every thing, which he himself has received of the Father, he gives to them: he even bought it with his blood, that he might bestow it upon them. How incomprehensible is this love! Let us entertain worthy conceptions of it: let us be constrained by it to love and serve him.]

MDCCXVI

CHRIST’S INTERCESSION

  John 17:24.

Father, I will that they also, whom thou hast given me, be with me where I am; that they may behold my glory, which thou hast given me.

THERE is an height, and depth, and length, and breadth in the love of Christ, which can never be explored. His assumption of our sinful nature, and his submission to the accursed death of the cross for our sake, will fill the universe with wonder to all eternity. Next to those unparalleled instances of his love, we cannot but notice the concern which he expressed for his people’s welfare in the last hours of his life. Well did he know all that was coming upon him; yet instead of being occupied, as might have been expected, about his own sufferings, he was intent only on the salvation of others. Having prayed in the hearing of his Disciples that they, and all his followers to the end of the world, might be preserved and sanctified, he adds the petition which we have now read; in discoursing on which we shall consider,

  I.      The subject-matter of the petition—

The manner in which it is expressed is worthy of notice.

[It is generally considered as an authoritative demand, which he made in consequence of the right he had in them, and with a more especial view to their comfort. Certain it is that, as his people had been “given him by the Father,” and as he was now about to confirm his title to them by the surrender of his own life in their stead, he might justly claim the blessings which he asked in their behalf. But the same expression is elsewhere used where nothing more is intended than great earnestness in the request; and this seems to be the real import of the words before us. Our Lord had come down from heaven to rescue his people from destruction; nor could he endure the thought of returning thither without first securing them to himself as the trophies of his victory. Hence was there an extraordinary emphasis laid on this petition, because, if that should not be granted, all which he had done and suffered for them would be in vain.]

The petition itself represents the final glorification of all his Disciples—

[Jesus was now going to his Father in heaven. He was already in heaven as to his divine nature; but his human nature also was speedily to be removed thither. A short separation from them was necessary, in order that he might prosecute his mediatorial work in heaven, and they discharge their apostolic office on earth. But he had promised that, “where he was, there should also his servants be;” and that, as he was going to prepare mansions for them, so he would surely come again and receive them to himself, that they might be with him for everc. Besides, he had already given them a glimpse of his glory, which they had seen through the veil of his flesh; and taught them to expect that what they had beheld in the dawn, should be revealed to them in its meridian splendoure. These expectations he would never disappoint. Hence in his intercession he gave them an additional assurance, that they should in due time possess the promised bliss. At the same time he taught them by his example, that the promises of God were not to supersede, but to encourage prayer: and that, however secure they might feel themselves in knowing the eternal purposes of God, they were never to relax their earnestness in prayer till every decree of God should be finally accomplished.]

As we cannot conceive any petition more important, we shall proceed to mark,

  II.      The blessedness of those who are interested in it—

There are two things suggested for their comfort,

  1.      Their security in this world—

[The saints are frequently, especially in this intercessory prayer, spoken of as “given to Christ by the Father.” And when were they given him, but from all eternity? Nor was it merely in his personal, but also in his official character, as the head and representative of his elect, that “the Father loved Christ from before the foundation of the world.” Can we suppose then that they were given to Christ, and that it was left uncertain whether he should ever enjoy the gift? Has not our Lord himself repeatedly declared, that they should never perish, and that none should ever pluck them out of his hand? Further, it was for them that Jesus prayed; and “we know that him the Father heareth always.” For them too he is carrying on his intercession in heaven; and is not he an all-prevailing Advocate? yea, is not his intercession for them a ground of assurance, that he both can, and will, save them to the uttermost? “Fear not then, little flock, for it is your Father’s good pleasure to give you the kingdoml.” Rejoice in your security, and know that “having loved you, our Lord will love you to the end” having “bought you with a price,” he will never suffer himself to be deprived of “his purchased possession.”]

  2.      Their felicity in the world to come—

[It is the glory of Christ which irradiates heaven, and makes it what it is; “the glory of God doth lighten it, and the Lamb is the light thereof.” Hence the Apostle speaks of “being with Christ,” and “being present with the Lord,” as terms equivalent with the glorification of his soul: yea, he mentions it as that which conveys the most consoling idea of heaven. Now if we only consider what unspeakable joy arises from a view of Christ, through the medium of the written word, we may well conceive that an immediate vision of his unveiled glory constitutes the felicity of heaven. And this, believer, is thy portion: it is reserved for thee, and thou for it. Thou shalt behold him face to face. Though now thou canst not endure the splendour of the meridian sun, thou shalt soon have thine organs of vision strengthened to gaze on him, who is “the brightness of the Father’s glory and the express image of his person.” What felicity must this be! If the Queen of Sheba, enraptured with the glory of Solomon, exclaimed, “Happy are thy men, happy are these thy servants who stand before thee, and that hear thy wisdom” what must be the happiness of those who behold “the Lamb upon his throne,” and enjoy that beatific vision without weariness or intermission? O that we might all aspire after this honour, and that not one of us might ever come short of it!]

  APPLICATION—

  1.      Let every one of us now inquire, Am I interested in this prayer?

[This surely is an important inquiry: it is, in fact, to ask, Shall I behold my Saviour’s face with joy, or shall I behold it only at an unapproachable distance, a wretched outcast from heaven, an hopeless monument of God’s displeasure? Let us enter into this inquiry with fear and trembling. But it may be asked, Is it not presumptuous to attempt an answer to such an inquiry? for who can specify the persons that have been. given to Christ? who hath looked into the book of God’s decrees, that he shall undertake to answer such a question as this? We answer, that the question may easily be resolved, without presuming to pry into the secrets of God. The point may be determined by asking, Have I given myself to Christ? Have I as a guilty, helpless, and undone creature, given up myself to Christ, to be washed in his blood, and to be sanctified by his Spirit? Have I done this repeatedly, with deep humiliation, with fervent prayer, with faith unfeigned? If our consciences bear witness that we have indeed done this, then do we know that the Father gave us to him from all eternity; for “we love him because he first loved us;” and we chose him only in consequence of our having before been chosen of himr. Hither then let our researches be directed; nor let us ever conclude ourselves his, till we have shewn ourselves willing and desirous to he his.]

  2.      Let us all live as those who are looking for a speedy answer to it—

[How worthless would all earthly vanities appear, if we were looking daily for the glory that shall be revealed! and how effectually would death be disarmed of its sting! Methinks, we should be “looking for and hasting to the coming of that day:” we should be “desiring to depart, that we may be with Christ,” and that “mortality,” with all its cares or pleasures, “may be swallowed up of life,” Let this be your state, brethren, and you have nothing to fear. Only maintain habitual fellowship with Christ here, and doubtless ye shall be with him hereafter. Be daily surveying his glory now, and you shall assuredly behold it in the world to come. His prayer was offered not for his immediate Disciples only, but “for all who should believe on him through their word.” Be ye of this number, and all the glory of heaven shall be yours.]

MDCCXVII

CHRIST’S ENEMIES SMITTEN DOWN BY A WORD

  John 18:4–9.

Jesus therefore, knowing all things that should come upon him, went forth, and said unto them, Whom seek ye? They answered him, Jesus of Nazareth. Jesus saith unto them, I am he. And Judas also, which betrayed him, stood with them. As soon then as he had said unto them, I am he, they went backward, and fell to the ground. Then asked he them again, Whom seek ye? And they said, Jesus of Nazareth. Jesus answered, I have told you that I am he: if therefore ye seek me, let these go their way; that the saying might be fulfilled, which he spake, Of them which thou gavest me have I lost none.

THE cross of Christ has been an offence and a stumbling-block to both Jews and Gentiles in every age: they think it absurd to expect salvation from one who saved not himself, and life from one who was made subject unto death. But every step of his humiliation was accompanied with circumstances which abundantly attested the dignity of his person, and counterbalanced the ignominy of his low and suffering condition. When he lay in a manger, he was pointed out to the Eastern Magi by an extraordinary star; when he agonized in the garden, there came an angel from heaven to strengthen him; and when he was apprehended as a thief, he beat down the whole band of his enemies by a word of his mouth. This miraculous exertion of his power, though not recorded in the other Evangelists, is a very interesting and instructive part of our Lord’s history. I wish you to notice,

  I.      The particular incidents here related.

  1.      His successful resistance to his enemies—

[Our Lord went forth boldly to meet his enemies. Many from amongst ourselves will go forth to face danger, and will manifest great boldness in the midst of it, because they hope to escape the troubles that threaten them, and to overcome the enemies that oppose them. But if they could look into futurity and see the sufferings which they would be called to endure, they would not be so precipitate; they would be glad, if possible, to avoid the evil, especially if they found that their submission to it would entail on them nothing but disgrace. Not so our blessed Lord: “he knew all things that should come upon him:” he had already tasted of the bitter cup, and knew that he was about to drink it even to the very dregs; he knew all that he should endure from men, from devils, and from his heavenly Father; yet he went forth unappalled, “enduring the cross and despising the shame.”

He shewed them, however, how vain would be their attempts to apprehend him, if he chose to stand in his own defence. Inquiring calmly whom they sought, and being told, “Jesus of Nazareth,” he answered, “I am he.” Here were no reproaches (for though reviled, he reviled not again), but a plain acknowledgment that he was the object whom they wanted. But with what a glorious power were his words accompanied! No sooner were they uttered, than all the band of soldiers, with Judas at their head, were struck as with lightning, and staggering backward, they fell to the ground. This miracle, though at first sight it may appear vindictive, was, in fact, as replete with mercy as any that Jesus ever wrought. It was calculated to shew them their guilt and danger, and thereby to lead them to repentance. The chief priests and elders in particular, (for they also were close at hand,) could scarce fail to call to mind the signal vengeance that had been inflicted on two bands of soldiers who went to apprehend Elijah, and to contrast with that the mercy they had received. The recollection of this might have convinced them that they were at this instant monuments of God’s forbearance, and that Christ, if he had chosen, could have struck them all dead upon the spot. Happy would it have been for them if they had indulged such obvious and suitable reflections.

But his hour being come, he satisfied himself with merely shewing them what he could do, if he pleased; and that they could no otherwise apprehend him than by,]

  2.      His willing surrender—

[Notwithstanding this most awful warning, they still persisted in their intention to apprehend Jesus. If the eyes be blinded and the heart hardened, it is in vain to expect any great benefit either from judgments or mercies. Like Pharaoh we may be affected for a moment, but shall soon “return with the dog to his vomit.” No sooner had they recovered a little from their surprise, than they resumed their purpose. But O! who would have conceived that the ministers of religion should be so employed, and that an Apostle too should be found standing in such company, and on such an occasion? Contemplate him one moment as rising from the ground, and instantly leading on again the murderous band; what an awful picture of human depravity!. Lord, what is man! What a monster of iniquity, if left to follow the dictates of his own heart.

Our Lord, having thus demonstrated his power to resist, surrendered up himself into their hands. Our Lord had before affirmed that no man could take away his life, but that he would lay it down of himself. Before his hour was come he repeatedly withdrew himself both from injudicious friends and from incensed enemiesd. But now he proceeded to fulfil his word, and willingly gave up himself into the hands of his enemies. As, when first he undertook our cause, he said to the Father, Lo, I come, I delight to do thy will, O God; so now, at the close of his undertaking, he went up to his enemies again, and asked, Whom seek ye? and replied again as before to the answer given him. Now he suffered himself to be bound as a criminal, and yielded up himself to all those indignities and miseries, which, as our surety, it became him to endure. This voluntary surrender of himself was necessary in order to his being a sacrifice for us; and it was one principal circumstance that rendered his sacrifice so peculiarly acceptable to God; “He loved us,” says the Apostle, “and gave himself for us, an offering and a sacrifice to God of a sweet-smelling savour.”

Nevertheless, even while he thus humbled himself, he further evinced his power by,]

  3.      His dignified capitulation—

[He did not see fit to let his Disciples participate yet in his bitter cup. He had ordained that they should be conformed to him in their death as well as in their life. But they were yet but weak in the faith, and not able to encounter great difficulties. A premature discouragement might prove fatal to them. Our Lord therefore would “not put new wine into old bottles,” or suffer his Disciples to be tried beyond their strength. On this account he stipulated with his enemies that they should not molest any of his adherents. He did not make a request to his enemies, for there was no probability that they would listen to it for one moment. He imposed it on them with authority, that they should let his Disciples go; and, by his invisible agency, he constrained them to obey him. And so effectual was his command, that they could not even retaliate upon Peter, whose temerity had exposed both himself and his fellow-disciples to most imminent hazard. Jesus had just before declared to his heavenly Father, that he had preserved all whom the Father had committed to him. He was therefore peculiarly solicitous for their welfare in the hour of danger: and shewed that, though he saved not himself, he was both able and determined to save those who had put their trust in him.]

From these striking incidents we shall be led to notice,

  II.      The light which they cast on the general character of our Lord—

Behold him here,

  1.      As a surety for sinners—

[What he did on this occasion is precisely what he has done with respect to all the enemies of our salvation. Does the justice of God arrest us, or his holy law condemn us? Behold, Jesus gives up himself in our stead, and says respecting us, “Let these go their way.” Isaac was not more certainly doomed to death in the purpose of his father, than we were by reason of our iniquities: but Jesus, like the ram, is accepted in our stead, and we rise to a life of immortality and glory. Let us ever view Jesus in this light; — — — let us regard him as our surety and substitute; — — — nor doubt, but that through his willing sacrifice, and authoritative mediation, our souls shall live for ever.]

  2.      As an avenger of his enemies—

[We have seen what Christ did when he was about to surrender up himself, and to stand as a criminal at man’s tribunal: what then will he not do when he shall sit upon the throne of his glory, and summon the universe to his tribunal? If an armed band were smitten to the ground by the power of his word in the hour of his deepest humiliation, how shall an individual, unarmed, resist him in the day when he shall sit on his throne of judgment? When he shall say, “I am he,” whom thou despisedst, “I am he,” whose invitations thou didst slight, and on whose blood thou didst trample; what confusion will cover us! what terror will seize us! and how irresistible will be the power that shall consign us over to perdition! Surely, “it is a fearful thing to fall into the hands of the living God.” O let us seek Jesus, not to betray and dishonour him, — — — but rather to serve and glorify him with our whole hearts.]

  3.      As a protector of his people—

[As his people were beset with enemies at that time, so are they in every age, and every place. Malignant as they were who came to apprehend our Lord, they were but instruments in the hands of that malicious fiend who seeks to destroy us. But all the hosts of hell are as much subject to the power of Jesus, as Judas and the soldiers were. “Not any weapon formed against us can prosper,” if only we put our trust in him — — — Let us then flee to him; and he will hide us under the shadow of his wings — — — As birds flying to protect their young, so will the Lord defend us. And as the attendant angel passed between the destroyer and the houses sprinkled with blood, so will the Lord pass over to preserve us from the assaults of our enemies. Let us rely on him, and we shall find him a refuge from the storm, a shadow from the heat, when the blast of the terrible ones is as a storm against the wallk.]

MDCCXVIII

JESUS SMITTEN IN THE HIGH PRIEST’S PALACE

  John 18:19–23.

The high-priest then asked Jesus of his disciples, and of his doctrine. Jesus answered him, I spake openly to the world; I ever taught in the synagogue, and in the temple, whither the Jews always resort; and in secret have I said nothing. Why askest thou me? ask them which heard me, what I have said unto them: behold, they know what I said. And when he had thus spoken, one of the officers which stood by struck Jesus with the palm of his hand, saying, Answerest thou the high-priest so? Jesus answered him, If I have spoken evil, bear witness of the evil: but if well, why smitest thou me?

THE Holy Scriptures are generally considered as containing only matter of historic record; whereas in reality, with the difference only of some outward circumstances, they exhibit a faithful picture of all that is passing at this present day, in ourselves, and in the world around us. Religion is the same now as it always was; and human nature is still the same; and consequently

the operations of religion also are the same, whether in those who hate, or those who embrace, it. In the history before us, we must, doubtless, primarily regard our blessed Lord as suffering what God in his determinate counsels had ordained him to suffer for the sins of men: but, if we would reap the full benefit from these occurrences, we must view them in their general aspect, as shewing us,

  I.      How religion is opposed—

Few will admit at all that religion is opposed in the present day: but daily experience proves that it is still, precisely as in former ages, opposed,

  1.      With inveterate prejudice—

[The interrogations put to Jesus by the high-priest had the appearance of candour (for the bitterest enemies of Christianity wish to maintain somewhat of the semblance of justice); but they proceeded from nothing but a desire to elicit something from Jesus which should serve as a ground of accusation against him. This was clearly perceived by our blessed Lord; and therefore, instead of suffering himself to be thus ensnared by his blood-thirsty persecutor, he referred him to the very people who were seeking his destruction, that he might learn from them the crimes which they had to lay to his charge. Had the high-priest been sincerely desirous of knowing, from Jesus himself, what his doctrines were, and what he expected of his Disciples, that he might guard the more effectually against any misrepresentations or mistakes, and administer justice with impartiality, our Lord would not have withheld from him the necessary information. But the high-priest had no such objects in view: his design was only to find an occasion against Jesus, either on account of something which should proceed out of his mouth, or as concealing truths which he dared not to avow.

And do we not here see the spirit in which inquiries are still made at this very hour, in relation both to the doctrines of the Gospel, and to the people who profess it? In what a captious way are questions continually put to religious characters, by those who hate the doctrines of the Gospel! The object of the inquirers is, not to gain such a knowledge as shall convince and satisfy their minds, but to draw forth some answer, which shall either really, or in appearance at least, justify their rejection of all true religion. So also in relation to the followers of Christ; their enemies have no wish to hear any thing in their favour: all that they want, is, to collect anecdotes to the disadvantage of those who profess godliness, and to find reasons for holding them up to derision and reproach. The very same spirit which urged on the enemies of Daniel, wrought also in the enemies of Jesusb, and still reigns, though often cloked under the most specious garb, in all who embrace not the Gospel of Christ.]

  2.      With licentious violence—

[Nothing could be more honourable than our Lord’s appeal to those who surrounded him; since they had all heard his discourses continually in the temple, and were thoroughly disposed to bring their accusations against him, if they were able to lay any thing to his charge. Yet behold, this appeal, instead of being received as a declaration of his innocence, was resented as an indignity offered to the high-priest; and that too in a way which was contrary to all law, or equity, or common humanity: in a court of justice itself, an officer of that court, in the very presence of the judge, struck the prisoner, not only uncondemned, but unheard, yea, and before even an accusation had been brought against him! In what court under heaven would such injustice be tolerated in a common cause? Yet was this passed over without any testimony of disapprobation, either from the judge, or from any of his attendants!

And do we not here see how the rights of God’s people are trampled on by all who choose to persecute and oppress them? Yes verily, the most injurious treatment may be shewn to them, and none will stand up to vindicate their cause. They are neither judged, nor protected by the same laws as other men. Against a godly man acting for his Lord and Saviour, any one may rise, and may insult and injure him, not only with impunity, but with the approbation of many; whilst, if the very same line of conduct were pursued by a professor of godliness against a man of this world, a fire would be kindled in every breast, and a general indignation excited against the offending person. We cannot descend to particulars; but the observation of every man may furnish them in abundance: and, if any one be acquainted with instances of such licentious violence, we desire him only to look at the means which are used to cramp the efforts of the godly, and to arrest the progress of vital godliness; and then to ask himself, What he would think of religious persons, if they were to adopt such measures against the opposers of the Gospel as the opposers of the Gospel adopt towards them? And we will venture to say, that a very few minutes’ consideration shall convince him, that “those who are born after the flesh do still persecute those who are born after the Spirit,” and that the descendants of Cain, of Ishmael, and of Doeg, are not by any means extinct.]

  3.      With hypocritical pretences—

[This officer professed a high regard for order and decorum; but a greater act of indecorum can scarcely be conceived than that which he himself committed at that very time; since the taking for granted that the judge who sat there, to administer justice, would suffer all the rights of justice to be so violated in his very presence, was as severe a reflection upon the judge as could well be cast on a human being. Yet this was the man who complained of a want of order and decorum in our blessed Lord, and made that a plea for the outrage which he himself committed. What hypocrisy was here! yet it is no other than what is practised every day by those who hate the Gospel, and labour to obstruct its progress. Need we go to Rome to hear the plea, that, from the labours of Christ’s faithful servants, the Church is in danger? With what sanctimonious zeal will many cry out against lectures on a Sabbath evening, as injurious to morality; whilst they never lift up a voice against the theatres, in which so much iniquity abounds! And what concern will many express about the peace of men’s minds as disturbed by the Gospel, when they have never, on any occasion whatever, shewn any regard for the spiritual interests of others, or even for the welfare of their own souls! I mean not to say, that the welfare of the Church, and the interests of morality, and the peace of men’s minds, ought to be deemed of small importance; for they ought, beyond a doubt, to be regarded with the utmost care and tenderness: but this I say, that they are not uncommonly made a pretext for opposing religion, by persons who on any other occasion would shew no regard for them at all. Rather than not prevail to destroy the Lord Jesus, the Jews would cry out, “If thou let this man go, thou art not Cæsar’s friend:” when they would not have hesitated to throw off Cæsar’s yoke at any moment, if they could have attempted it with any prospect of success. Their loyalty was but a pretext; their only object being to ensure the condemnation of one, whose innocence the very judge himself had repeatedly proclaimed. The truth is, that the godly are a prey, which every man is at liberty to hunt down; and in the taking of which he is at liberty to use any means which his ingenuity may devise.]

But whilst in the conduct of the Jews we see how religion is opposed, we see, in the conduct of our Lord,

  II.      How it is to be maintained—

None of the weapons which are made use of by the enemies of religion, are to be employed by its friends. If they contend with evil, we are to contend with good, and to “overcome evil with good.” The cause of Christ must be maintained,

  1.      With undaunted firmness—

[Our blessed Lord was not intimidated by this rude assault; but, as one who felt that he was possessed of a good conscience, and a good cause, he firmly expostulated with his adversary: “If I have done evil, bear witness of the evil; but if well, why smitest thou me?” Now this shews us, that we are not called to submit to injuries without maintaining that we have still the same rights as other men, and that, when those rights are violated, we have just reason to complain. St. Paul, when a Roman Centurion had bound him with thongs, and was about to scourge him, asserted his right, as a Roman citizen, to be regarded as innocent, till his guilt had been proved in a court of justice: and at another time, after having been unjustly beaten and imprisoned, he would not leave the prison till the magistrates, who had so treated him, should “come to fetch him outg.” Thus we may avoid injuries when no sacrifice of conscience is required: but, rather than violate, in any instance, our duty to God, we must brave all the injuries that can be inflicted on us. The Hebrew Youths have set us an excellent example in this respect. When menaced with being cast into the fiery furnace, they expressed their confidence in God, that he would interpose for their deliverance: but whether such an interposition should be vouchsafed or not, they were determined to hold fast their integrity at all events: “Our God will deliver us. But, if not, be it known unto thee, O king, that we will not serve thy gods.” No trials whatever should at any time drive us from this point. Whatever persecutions may arise, we must say with Paul, “None of these things move me; neither count I my life dear unto myself.” In a word, we must “not fear man, who can only kill the body; but fear Him alone, who can destroy both body and soul in hell.”]

  2.      With unruffled patience—

[Though our Lord’s answer was firm, there was not the smallest degree of irritation in it. And herein he shewed how superior he was to any mortal man. Moses was the meekest man upon the face of the earth; yet, when greatly tried, he broke forth into unadvised expressions, which brought the displeasure of God upon him. And when Paul was injured precisely in the same way that Jesus was, he resentfully addressed the judge that had so injured him: “God shall smite thee, thou whited wall: for sittest thou to judge me after the law, and commandest me to be smitten contrary to the lawl?” Our duty in all circumstances is to imitate “the meekness and gentleness of Christ,” who, as St. Peter informs us, “suffered for us, leaving us an example, that we should follow his steps: who, being reviled, reviled not again; when he suffered, threatened not; but committed himself to him that judgeth righteously.” If we betray any unhallowed temper, our adversaries have so far gained a victory over us. We must, under all circumstances, “possess our souls in patience;” and “let patience have its perfect work, that we may be perfect and entire, lacking nothing.”]

  From the whole then we may LEARN,

  1.      What to expect—

[“The servant must not expect to be above his lord.” “If men called the Master of the house Beelzebub, much more will they those of his household.” Our blessed Lord strongly guards us upon this very point: “Marvel not,” says he, “if the world hate you: if it hate you, ye know that it hated me before it hated you. If ye were of the world, the world would love its own: but because ye are not of the world, but I have chosen you out of the world, therefore the world hateth you.” Nor is it mere hatred that we must expect to encounter, but injuries also, yes, and injuries of the most atrocious kind. “If we will live godly in Christ Jesus, we shall assuredly suffer persecution.” Let us then “count the cost;” and be ready to pay it. “The pearl of great price” is worth it all.]

  2.      How to act—

[Let us set our Lord Jesus Christ before us as our example. “He, when oppressed and afflicted, opened not his mouth: he was brought as a sheep to the slaughter; and as a sheep before her shearers is dumb, so opened he not his mouth.” O blessed attainment! how rare! how beautiful! “To turn the left cheek to him who smites us on the right! to let a man who sues us at the law, and takes away our coat, take away with him our cloak also! and when compelled to go with a man one mile, to accompany him voluntarily another!” What hard savings are these to the carnal man! and how difficult to be carried into execution, even by the most spiritual! But, beloved, let us not despair of attaining these things; for “the grace of Christ is sufficient for us;” and we may rest assured, that, if only we “be strong in him,” we shall “be able to do all things through Christ who strengtheneth us.” And it is but a little time that we shall be called to these sacrifices. Soon we shall be beyond the reach of all our adversaries: having “suffered with Christ, and overcome through him, we shall soon be glorified together, and sit down with him upon his throne, as he overcame, and is set down with his Father upon his throne.”]

MDCCXIX

CHRIST’S GOOD CONFESSION

  John 18:37.

Pilate therefore said unto him, Art thou a king then? Jesus answered, Thou sayest that I am a king. To this end was I born, and for this cause came I into the world, that I should bear witness unto the truth. Every one that is of the truth heareth my voice.

IN the whole of our Saviour’s life there was a strong apparent contradiction between the character he professed, and that which he visibly sustained. At his introduction into the world he was announced as a most exalted personage, even as “the King of the Jews;” yet was he found born in a stable, and laid in a manger. When he entered triumphantly into Jerusalem, and was welcomed with loud hosannas as the Son of David, he did not assume the pomp of earthly monarchs, but rode thither, in a meek and lowly manner, seated on a young ass. But this opposition between his mean appearance and his high pretensions never was more visible than when he stood before the bar of Pilate. He was like any other poor man; except indeed that he was bound as a criminal, and held by his whole nation as more execrable than even a robber or a murderer: yet at this time did he assert his claim to kingly authority, or, as St. Paul expresses it, “witnessed a good confession before Pontius Pilate.”

In his answer to Pilate, there are two things to be considered;

  I.      His confession—

The Jews had already condemned him, for making himself the Son of God. But he could not be executed, unless Pilate also should condemn him. But Pilate did not regard any questions relating to the Jewish law; and therefore the Jews brought a different charge against him before Pilate; affirming that he had set up himself as a King against Cæsar. On this charge Pilate questioned him, and received the answer which we have just read.

In this answer we notice,

  1.      The boldness of it—

[Our Lord had already told Pilate, that he disclaimed any idea of establishing an earthly kingdom; and that there was no ground for fear or jealousy, as if he was invading the rights of Cæsar, or attempting to rescue his country from the Roman yoke. He appealed to the prohibition which he had just before given to his Disciples respecting their using the sword in his defence; and declared, that the kingdom to which he aspired was not of a worldly nature; not established on worldly principles, nor supported by worldly force, nor governed by worldly policy, nor in any respect interfering with the interests of other monarchs. Yet even in thus rectifying the misapprehensions of Pilate, he thrice used the words, “My kingdom.” He might have satisfied himself with simply denying his interference with human governments: but he would on no account conceal what it was of importance to the world to know: and therefore, though he foresaw all the consequences of his confession, he answered plainly to the next interrogation, “Thou sayest truly; I am a King.”]

  2.      The truth of it—

[The prophets had abundantly testified of the regal dignity of the Messiah — — — and in the New Testament it had been confirmed by the testimony both of men and angelsf. The very works also which he had wrought, bore witness to him. The difference which subsisted between his government and earthly kingdoms, so far from invalidating his claim, served only to establish it on the firmest basis: for, whereas other kings had dominion only over the bodies of men, he reigned over their souls: others had their territories bounded by seas or mountains; but his extended over all the earth.]

But we shall have a further insight into the truth of his confession, while we consider,

  II.      His explanation of it—

The connexion between the two parts of our Lord’s answer is not obvious at first sight: but, on comparing them with attention, we shall find, that in the latter he explains,

  1.      The manner in which he exercises his kingly office—

[Satan is “the god of this world,” “the prince that ruleth in all the children of disobedience.” He has usurped a power over the whole race of mankind, and he governs them all as his vassalsi.

Now Jesus has not, like other kings, any persons who are his subjects by birth: every one of his subjects is rescued from under the dominion of Satan, and constrained to submit to him.

But with what weapons does our blessed Lord invade the kingdom of Satan? not with those which are used in earthly wars, but with the force of truth. It is by darkness and falsehood that Satan retains men in his service; and it is by the light of truth that Christ delivers them from their bondage. Satan makes men believe that “God is even such an one as themselves;” that they have no reason to fear his displeasure; that their own good works or repentance will save them; and that it is sufficient for them to maintain a moral and decent conduct. Our blessed Lord, on the contrary, proclaims that God is a just and holy Being; that sinners are obnoxious to his wrath; that there is no reconciliation with God but through him; and that they who would be happy in the next world, must now devote themselves wholly to the service of their God. It had been foretold that He should be “a witness to the people:” and he came agreeably to the prediction, “to bear witness to the truth.” “For this very end was he born;” and by executing this office, he prevailed, and still does prevail, on thousands to renounce their allegiance to Satan, and to “take upon them his light and easy yoke.”]

  2.      The distinguishing character of his subjects—

[Those are said to be “of the truth,” who have been begotten, or converted, by it: just as those are said to be “of God,” who have been born of God. Now every one that has experienced the influence of truth in “bringing him out of darkness into light,” and “in translating him from the power of Satan into the kingdom of God’s dear Son,” from that time “hears the voice of Christ,” and obeys it without reserve. “Other lords had dominion over him before:” the world governed him by its maxims; the flesh captivated him by its allurements; the devil enslaved him by his temptations: but from henceforth he will not listen to the syren voice of pleasure, or regard the calls of interest or reputation: he has sworn allegiance to the Lord Jesus Christ; and for him he is determined to sacrifice every other consideration.

This designates the character of Christ’s subjects. Wherever such persons are found, these are the subjects of his kingdom. Other kings exercise their sway over those only who are born in a particular country: but in whatever country these persons live, they belong to Christ; to Christ supremely, to Christ only. All other authorities are subservient to his; and are to be obeyed so far only as shall be agreeable to his laws, and conducive to his honour.

At the same time, none are his subjects, who do not correspond— with the character here given. Whatever they may profess, they are not his: they may call themselves Christians; but he calls them traitors, rebels, enemies.]

  ADDRESS—

  1.      Those who never yet submitted to Christ’s government—

[Whose are ye? There are but two monarchs, who divide the whole world between them; and these are, Christ and Satan. If then you have never been smitten with that “two-edged sword, the word of truth;” if you have never been so deeply wounded, that nothing but the “balm of Gilead” could heal you; if you have never cast down the anus of your rebellion, and surrendered up yourselves to Christ, we must say of you, as Christ himself did of the Jews, “Ye are of your father the devil.” And if you are Satan’s vassals, from whom, and with whom, must you expect your reward? Let this question come home to your hearts; and choose ye this day “whose ye will be, and whom ye will serveo.”]

  2.      Those who are afraid to yield themselves up to Christ—

[Alas! that any should be deterred by fear or shame from acknowledging Christ; when he braved even the most cruel death, rather than deny the office which he bore for us! What can be your loss or pain, when compared with his? What is the contempt poured upon you, when compared with the accursed death of the cross to which he submitted for your sakes? Perhaps you expect to be acknowledged as his subjects, though you shun the odium of acknowledging him as your king. But this cannot be; for those who deny him shall be denied by him; and those only who confess him, shall be confessed by him in the presence of his Father, and of his holy angels.]

  3.      Those who call themselves his subjects—

[What our heavenly King said of himself, may be fitly applied to all his subjects; “For this end were ye born, and for this cause came ye into the world, that ye should bear witness unto the truth.” Ye are to be God’s witnesses in the world: “ye are to be as lights,” and “as a city set on a hill.” Let it appear then that “the truth has made you free.” Let it be seen in you, that truth will rectify, not only the errors of the mind, but the propensities of the heart; and that, when it is “mighty through God, it will bring every thought and desire into captivity to the obedience of Christr.”]

MDCCXX

PILATE’S INQUIRY ABOUT TRUTH

             John 18:38.

Pilate saith unto him, What is truth?

THE rich and powerful are for the most part under great disadvantages for the attainment of religious knowledge. Their appointed teachers too often “prophesy smooth things to them;” and those who would deal faithfully with their consciences, are kept at a distance from them. Their dispositions and habits also are generally unfavourable for the reception of truth: and hence it is, that if they have an opportunity of gaining instruction, they rarely avail themselves of it, so as to derive any essential benefit to their souls. Herod heard John the Baptist; but “knew not how to use the price put into his hand.” Festus, and Agrippa, and Felix were variously affected with the preaching of Paul; but no one of them was savingly converted unto God. Pilate, as governor of Judæa, had Christ himself brought before him, for the express purpose of inquiring into his pretensions to the kingdom of Israel: and when our Lord had informed him what kind of a kingdom it was that he claimed, and that he came into the world to bear witness to the truth, Pilate asked him, “What is truth?” Happy man, who made such an inquiry; and who had One before him so capable of giving him instruction respecting it! Surely this man could not fail of being saved. But, alas! he waited not for an answer. We do not apprehend that he put the question contemptuously, as though he had said, “Why do you talk to me about truth?” The notice which the Evangelist takes of his question, gives us reason to think that it was intended seriously; though the event shewed, that he was not sufficiently anxious to obtain the information which he had professed to desire. However, the question was important; and, had his mind been duly impressed with its importance, we should have had to number him among the followers, rather than the enemies, of that despised Nazarene.

For our present improvement, we shall endeavour to state,

  I.      The importance of the inquiry—

Truth is of various kinds, physical, moral, and religious. By physical truth, we mean that which comprehends all the phenomena of nature: and by moral truth, that which relates to the whole system of morals, independent of religion. That an inquiry into these is important, appears from its having been the employment of all wise men from the beginning of the world; and from the value that has been set even on the smallest measures of truth which have, by means of the most patient and laborious investigations, been at any time brought to light. But religious truth, and that especially of which our Lord came to testify, is, beyond all comparison, more important than any other. What that truth is, we will state in few words. The point upon which our blessed Lord was examined before the Jewish council, was, “Art thou the Christ?” and that before Pilate, was, “Art thou the King of the Jews?” To both of these he answered in the affirmative, “I am.” Now these two points comprise all that truth, respecting which our blessed Lord came to testify: first, He is the anointed Saviour of the world; and, secondly, He is the King and Governor of all whom he saves. This is truth: this is the sum and substance of the Gospel: there is nothing connected with the justification, the sanctification, or the complete and everlasting salvation of mankind, which is not comprehended in this. Consequently, an inquiry into this must be of the very first importance.

It is important,

  1.      For the forming of our principles—

[Man without a principle is like a ship without a rudder, driven by every wave of temptation, and every gust of passion.

He has nothing whereby to judge of good and evil in matters of the greatest moment; no standard, to which he can refer a doubtful opinion; no touchstone, by which he can try a specious sentiment.

But whither can a man go for the forming of his principles? If he apply to heathen philosophers, he finds nothing fixed, nothing certain, nothing wherein they are generally agreed. Even the question, “What is the chief good of man?” he finds unsettled; and can obtain no clew that can lead him to any definite judgment.

But in the Gospel, all his doubts are solved. There he sees, that love to Christ as his Saviour, and obedience to him as his King, are to be the main-spring, which must set every wheel in motion. Whatever accords with the principle of love to him, and with the rule of his revealed will, is good; and whatever deviates from the one or other, even if it be only an hair’s breadth, is wrong. To this standard every feeling of the heart, and every expression of it in act, may be referred; and, if rightly referred, its true nature and quality will be infallibly determined.]

  2.      For the regulating of our conduct—

[As the principles of the greatest philosophers were involved in doubt and uncertainty, so were they altogether destitute of any sanctifying influence: they wrought no change on the morals of men; they produced no consistent change even on their own morals. Even Christianity itself, if there be not a direct and constant reference in the mind to that particular truth spoken of in the text, will not prevail to the renovating of the soul. Of this we have decisive evidence in the lives of nominal Christians; who, though they have a higher standard of morals than the heathen, are strangers to that heavenliness of mind, which characterizes a real saint.

But the knowledge of this truth will bring, not the actions only, but even “the thoughts, into captivity to the obedience of Christ.” The truth, cordially embraced, will operate as fire on metal, pervading the whole soul, and transforming it, as it were, into its own image.]

  3.      For the saving of the soul—

[Whatever God may do in a way of uncovenanted mercy, (respecting which, as there is nothing revealed, it were presumptuous to speak;) men ignorant of the Gospel are invariably represented as in a state of guilt and condemnation. “If our Gospel be hid, it is hid to them that are lost.” Indeed, the very circumstance of “Christ’s coming into the world on purpose to bear witness to the truth,” and his submitting to the accursed death of the cross in confirmation of that truth, is proof sufficient, that the knowledge of the truth is essential to our happiness, and that every living creature is bound to inquire into it.]

The objects and reasons of our inquiry being thus defined, we proceed to notice,

  II.      The manner in which it should be made—

Here Pilate was greatly defective: and, in marking his defects, we are unavoidably led to notice the manner in which such an inquiry should be made: it should be made,

  1.      With seriousness—

[Some will inquire about religion with as much levity as if it were quite a trifling concern: they have nothing in view but the gratifying of their curiosity. They resemble the Jews who came to converse with Paul when he was a prisoner at Rome; “We desire to hear of thee what thou thinkest:” or those who ridiculed the doctrine of the resurrection; “We will hear thee again of this mattere:” or those foolish women, of whom we read, that they were “ever learning, but never able to come to the knowledge of the truth” But religion is a serious matter; and in our inquiries respecting it we should remember, that on our acceptance or rejection of the truth our everlasting welfare depends — — —]

  2.      With candour—

[While some are light and trifling, others make inquiries only that they may carp and cavil at the word. Such were the Herodians, the Sadducees, and Pharisees of old, who brought forth their respective difficulties, merely to ensnare Jesus, and entangle him in his talk: and such were those also, who “urged him vehemently to speak of many things, that they might find something whereof to accuse himh.” But we should rather imitate the Beræans, who, instead of determining at once that all which they heard from time to time was folly and delusion, “searched the Scriptures daily, to find whether things were as they had been represented to them” — — —]

  3.      With humility—

[There are many things revealed to us in the Gospel which are contrary to the generally prevailing opinions of mankind: “they are even foolishness unto the natural man; nor can he know them, because they are spiritually discerned.” In order to understand them aright, we must receive them simply on the authority of God; and conclude them to be true, because he has revealed them. We must beg of him “the gift of his Holy Spirit, that we may know the things which are freely given to us of God:” for then only shall we know him, when “he gives us an understanding to know him,” and reveals his dear Son in our hearts as the hope of glory. If we are so wise that we will not seek instruction from him, God will “take us in our own craftiness” — — —]

  4.      With diligence—

[It is not a transient or superficial inquiry that will suffice: we must “search for wisdom, and dig for her as for hid treasures.” We must not presently give over the pursuit, because we find that we have not yet attained: the promise is, “Then shall ye know, if ye follow on to know the Lord.” There are in the Gospel heights and depths which cannot be explored: and therefore, however deep our acquaintance may be with this stupendous mystery, we should still “not count ourselves to have attained,” but continue to “give attendance to reading,” and to pray with unabated fervour, “Open thou mine eyes, that I may behold wondrous things out of thy law!” — — —]

  5.      With a determination to embrace whatever we may find to be agreeable to the mind and will of God—

[This is the main point: “If we will do God’s will, we shall know of the doctrine whether it be of him.” If we will not receive the truth in the love of it, God will give us over to believe a lie, in order to our more aggravated condemnation. To receive it speculatively will be to no purpose: for it were better to be wholly ignorant of it, than to “hold it in unrighteousness,” or turn from it after having once professed to embrace itk — — —]

  ADDRESS—

[As Pilate asked of Jesus, “What is truth?” so you are come hither professedly to make the same inquiry. Behold then, in Christ’s stead we answer your inquiry: This is truth; that Jesus is the Christ; and that his people look unto him as the Saviour of the world. This is truth; that Jesus is also the King of Israel; and that all who are his, submit to his government — — — Now go not away, as Pilate did, regardless of your own question; but reflect upon it; consider its importance; meditate on the answer given to it; and examine your own hearts, how far you understand it — — — how far you feel it — — — and how far your lives are conformed to it — — — “If you know the truth, it will make you free:” but if it do not “sanctify you” in this world, it can never profit you in the world to come.”]

MDCCXXI

PILATE’S FURTHER ATTEMPT TO SAVE JESUS

  John 19:5.

Then came Jesus forth, wearing the crown of thorns, and the purple robe. And Pilate saith unto them, Behold the man!

IT is common to speak of our fallen nature as altogether corrupt, and destitute of any good thing. But this must be understood with caution: for though it is true that there is nothing really and spiritually good in the natural man, (as Paul says, “In me, that is, in my flesh, dwelleth no good thing,”) yet there is a principle of conscience, which, in proportion as it is enlightened, deters men from evil, and prompts them to what is good. Of this we have many examples in the Holy Scriptures; and a very striking one in the passage before us. Pilate was persuaded in his mind that Jesus was innocent, and therefore could not endure the thought of putting him to death. He strove by every means in his power to pacify those who sought his life: a great many different times he bore witness to his innocence; and, when that would not succeed, he laboured in a variety of ways to release him. He offered to inflict upon him the punishment of scourging, under the idea that his enemies would be satisfied with that: and now, after having inflicted that punishment, and permitted him to be treated with every species of indignity, he had recourse to one more device, in hopes that he should at last prevail upon them to spare him. He brought forth Jesus, arrayed as he was in mock majesty, and his face defiled with blood and spitting; and said unto the people, “Behold the man!”

This may be viewed,

  I.      As a political expedient—

Pilate, not daring absolutely to refuse the demands of the Jews, yet still bent on effecting the release of Jesus, had recourse to this,

  1.      To excite their pity—

[He well knew that the most savage heart, however insensible to the cries of misery when heard only at a distance, is apt to relent, when the suffering object is presented before the eyes. He therefore set Jesus before them in this state; hoping thereby, that they would be moved with compassion at the sight of his unmerited distresses. Pilate’s address to them was probably to this effect: “Behold the man whose crucifixion you have demanded: I have already repeatedly told you that I could find in him nothing worthy of death: but, as I take for granted that you have some cause for your complaints, I have examined him by scourging; yet I am still constrained to renew my testimony, that I can find in him no fault at all. Supposing however that he has in some respect offended against your law, I can assure you he has already suffered severely for it; and therefore I hope you will be satisfied, without urging me to proceed any further against him. Look, and see what a pitiable object he is: and let your anger give way to the nobler sentiments of pity and compassion.”

Well might Pilate adopt this expedient, because Christ himself is represented as pleading in this very manner with his relentless persecutors, though, alas! without attaining the object of his desiresb.]

  2.      To shame their enmity—

[The nation had accused Jesus of stirring up rebellion in the land. Now Pilate hoped, that a sight of him in his present deplorable state would convince them, that there was nothing to fear from him on this head: for the meekness with which he had borne all his sufferings shewed clearly, that he was not of a turbulent disposition; and the circumstance of his not having a single friend or partisan to speak for him, proved, that, whatever his inclination might be, he had not the power to do harm. “Look at him,” we may suppose Pilate to say: “see what a contemptible appearance he makes! Is this a man of whom the whole nation has cause to be afraid? Is this a man of whose power and influence you need to be so jealous, that you cannot rest till he is put to death? Supposing that he has had some influence, what will he have in future? Only let him alone, and in a little time it will scarce be known that such a poor despised creature exists.”

Such were the arguments with which David had repeatedly appeased the murderous wrath of Saul. And Pilate might reasonably hope that they would have weight, especially when addressed to them by the judge and governor, whose exclusive duty it was to watch over the interests of the state. But, alas! the chief priests and scribes, who had acted covertly before, now took the lead in clamour and tumult, and bore down all before them. Nothing but the crucifixion of Jesus would satisfy them; and they gave Pilate to understand, that, if he did not comply with their wishes in this respect, they would denounce him as an enemy to Cæsar, and a traitor to his own country.]

There is yet another view in which we may regard the words of Pilate; namely,

  II.      As a prophetic intimation—

It is well known that Caiaphas, when intending nothing himself but to recommend the execution of Jesus as necessary for the good of the state, unwittingly uttered a prophecy respecting the saving benefits of his death, and that not to the Jews only, but to all the world. Now the words of Pilate bear much more of a prophetic aspect than those of Caiaphas, since they accord with many acknowledged prophecies, not in spirit merely, but almost in the express terms. Moreover, Pilate’s wife had had somewhat of a revelation respecting Jesus that very morning, and had sent word of it to Pilate, whilst he was yet upon the seat of judgmentg: and he himself had invariably, and with great constancy, borne testimony to the innocency of Jesus: so that his words on this occasion might well bear that kind of construction which God himself has taught us to put upon the words of Caiaphas. But, as the Scripture affirms nothing respecting this, so neither do we: we may however, with great propriety, put these words into the mouth of a Christian preacher, and take occasion from them to lead you to the

  CONTEMPLATION of your suffering Lord. 1 say then, “Behold the man!” Behold him,

  1.      To engage your confidence—

[To a superficial inquirer, all these humiliating circumstances would appear to justify a doubt whether Jesus were the Son of God. But to one who examines thoroughly the prophecies relating to him, these very circumstances afford the most satisfactory proof that he was indeed the Christ. Was he treated with the utmost contempt, and that too by the whole nation? Was he mocked, reviled, spit upon? Was he beaten with scourges, so that his flesh was even ploughed up with stripes? Then I see that he was the Christ; for not only the ancient prophets, but he himself expressly told us that it should be so. Did he endure all these things without one word of murmur or complaint? Then I am sure that he was the Christi.

But it is not in this view only that his sufferings afford us grounds of confidence. Whilst they prove him to be the true Messiah, they prove also, beyond a possibility of doubt, his willingness to save all who come unto him. In enduring all these things, he submitted willingly. He could, if he had chosen, have had more than twelve legions of angels for his defence: but then the Scriptures would not have been fulfilled, nor would the work of our salvation have been accomplished. If then be willingly submitted to these indignities for us when we were enemies, what will he not do for us when we throw down the weapons of our rebellion, and implore his mercy? Surely no person, whatever he may have been or done, shall ever apply to him in vain — — —]

  2.      To inflame your gratitude—

[It is well said by the Apostle, that “the love of Christ passeth knowledge.” It is not possible for any finite mind to comprehend it. Something of it indeed “every saint may comprehend;” but its full extent can never be explored. That however which we do see of it, should operate with irresistible energy upon our minds. Brethren, “behold the man!” See the royal robe, which they have put upon him; the cane in his hand, for a sceptre; the crown of thorns upon his head; and the blood issuing from his lacerated temples: see him ready to faint through the severities inflicted on him; and then say, These are the fruits of his love to me; these things he endures, to rescue me from “everlasting shame and contempt.” Then ask yourselves, What returns he merits at your hands? Surely to compliment him with the name of Saviour, will not be thought sufficient: there must be a tribute, not of the lip only, but of the heart; in the heart a flame of love should be kindled, which, like the fire upon the altar, should never go out — — —]

  3.      To stimulate your exertions—

[There is no one so blind as not to see that our acknowledgments to Christ should shew themselves, not in sentiment only, but in action. Indeed he himself tells us, that it is by obedience to his commands we are to prove our love to him. What then shall we do, to evince our love to him? What? Let us follow the example of his love to us. When the people sought him to make him really a king, he refused their services, and hid himself from them: but when they arrayed him in mock majesty, and put a crown of thorns upon his head, he submitted willingly to that, because it would conduce to our benefit. Thus let us be regardless of all personal gratifications, that we may exalt and honour him: and if we are called to suffer for his sake, let us suffer willingly and meekly. As “he endured the contradiction of sinners against himself,” “sustaining the cross and despising the shame” for us, let us “follow him, bearing his reproach.” If we be made “a gazing-stock” and “a spectacle to the world,” let us be content to be loaded with every species of ignominy for his sake. Let us remember, that “he gave himself for us, to purchase unto himself a peculiar people zealous of good works;” and let it be our fixed determination to answer in this respect the end of his sufferings## and, provided “he be magnified in our body,” let it be a matter of indifference to us “whether it be by life or by death.”]

MDCCXXII

THE SUPERSCRIPTION AFFIXED TO THE CROSS

  John 19:19–22.

And Pilate wrote a title, and put it on the cross. And the writing was, JESUS OF NAZARETH THE KING OF THE JEWS. This title then read many of the Jews: for the place where Jesus was crucified was nigh to the city: and it was written in Hebrew, and Greek, and Latin. Then said the chief priests of the Jews to Pilate, Write not, The King of the Jews; but that he said, I am King of the Jews. Pilate answered, What I have written I have written.

NOTHING was left undone which could add to the sufferings of our blessed Lord. From the tribunal at which he was condemned, he was hurried away to execution, and crucified between two most notorious malefactors, as being himself the vilest of the human race. This however served only to fulfil the Scripture, which had said, “He was numbered with the transgressors.” On such occasions it was common to place above the head of the criminal an inscription, by which all the spectators might know both his name and the crime for which he suffered. This was observed at the crucifixion of our Lord: and (as no circumstance respecting him is uninteresting) we shall call your attention to,

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