Acts 2:40.

Acts 2:40.

  I.      The superscription put over him—

This, however intended at first, must certainly be considered by us in a two-fold view;

  1.      As an accusation against him—

[The principal charge which had been exhibited against him before Pilate, was, that he had professed himself to be “Christ, a King.” On this point he had been interrogated by Pilate; and had “witnessed a good confession,” acknowledging plainly, that he was a King, though his kingdom was not of this world. Pilate, seeing that this claim did not at all interfere with the temporal government of Cæsar, considered it as unworthy his attention; and therefore sought by all possible means to release him. But the chief priests, being determined to prevail, represented this claim of his as an avowed hostility to Cæsar; and declared that the protecting of Jesus was nothing less than treason. This terrified Pilate into a compliance with their wishes. He instantly consented to his death; and, according to custom, ordered the crime of which Jesus was accused to be affixed to his cross, in these memorable words, “JESUS OF NAZARETH THE KING OF THE JEWS.”]

  2.      As a testimony in his favour—

[As Caiaphas, when designing only to destroy Jesus, unconsciously declared the extensive benefits which would flow from his death, so Pilate, meaning only to inform the people for what reason Jesus was put to death, unintentionally attested his innocence. Had Jesus falsely pretended to be the King of the Jews, he would have been guilty of fraud and imposture: but as he really was what he pretended to be, the title placed over his head was nothing more than a plain truth, containing not only no crime at all, but not even the smallest charge of crime. What could be a stronger testimony in his favour than this?

The testimony itself contained the most important truth that could possibly be affirmed: it declared that Jesus was the King of Israel, that very King predicted in the prophets, even “Messiah the Prince, who should be cut off, not for his own sinse,” but for the sins of others. And, that it might be universally known, it was written in Hebrew, and Greek, and Latin; (the three languages most known in the world at that time:) so that, in fact, Pilate himself became the first preacher of a crucified Redeemer.]

Whether the precise mode of expressing the accusation was intentional on the part of Pilate, or not, we cannot but wonder at,

  II.      The firmness of Pilate in relation to it—

That the superscription would give great offence, we may easily conceive: for the priests, so far from acknowledging Jesus as their king, had got sentence of death pronounced against him for arrogating to himself that honour. They did indeed expect the promised Messiah, and supposed that he would erect a temporal kingdom amongst them; and this very expectation made them feel still more keenly the indignity which this inscription offered them; since it intimated, that any person who should hereafter attempt to rescue them from the dominion of Cassar, should be crucified in like manner.

Without delay they make known to Pilate their wishes upon the subject, and propose an alteration in the words: but behold, he is firm and immoveable: his only answer to them is, “What I have written, I have written.”

Now to understand his answer aright, we must consider him,

  1.      As incensed against them—

[They had urged, and (so to speak) compelled him to give sentence against a man whom he knew to be innocent: and, being condemned in his own conscience, he could not but feel exceedingly displeased with them. The alteration which they proposed in the inscription was very trifling: it might have been made without in the least derogating from his authority: and, no doubt, if he had not been offended with them, he would have readily complied. But to a person irritated, no concession appears trifling. He felt himself injured by them: and therefore would not give way, even for a moment. His pride was hurt: and he determined that he would make them sensible of his displeasure. Hence he not only refused their petition, but expressed his refusal in terms most authoritative, most contemptuous, and most repulsive.]

  2.      As over-ruled by God—

[Though perfectly free to follow the dictates of his own mind, he was undoubtedly under the influence of God; just as Balaam was, who though of himself disposed to curse Israel, was invariably constrained to bless them. The truth exhibited in that inscription was itself unalterable, and was to be proclaimed to every people of every language under heaven. It was the corner-stone on which all mankind were to build their hopes: and therefore God, who had left Pilate to his natural timidity for the crucifying of his Son, now emboldened him to withstand their renewed solicitations, though in a matter of comparatively no importance.

Thus it was on that occasion, and thus it ever shall be; “the counsel of the Lord, that shall stand, and he will do all his will.” As far as “the wrath of man will praise him,” he will suffer it to act; but the remainder of it he will restrain.]

  We may NOTICE from hence,

  1.      What care God will take of his people—

[He permitted his Son to be put to death, because that was necessary for the accomplishment of the Divine purposes in the work of redemption. But he took care that all his enemies should attest his innocence: and where so small a concession as that before us might have counteracted their testimony, he makes a poor shaking reed as firm and immoveable as a rock. Who then will be afraid to trust him? Who will not cheerfully commit his reputation, his interest, yea his very life, into the hands of such an almighty Friend? Know, beloved, that he is to his people both a sun and a shield; and that whilst he directs and invigorates them by his beams, he will protect and uphold them by his power — — — “The Lord reigneth, let the earth rejoice, and the multitude of the isles be glad thereof.”]

  2.      In what way they must attain to his kingdom—

[That which is the highest privilege of the saints may be made the strongest article of accusation against them. In the primitive times, to be a Christian was to expose oneself to all manner of calumny and danger. And thus at this time, to be numbered with the saints is to be classed with enthusiasts, fools, and hypocrites. A man need have no other inscription over his head than, “This is one of the saints,” and he shall never want for contempt or hatred. Let him call himself “a King,” and men will be ready to cry out, “Crucify him! crucify him!” But this should not discourage us: it is the way the Saviour trod before us. We, like him, are kings; we have a crown and “a kingdom given to usi:” and in due time shall be “seated with Christ on his throne, even as he now sitteth on his Father’s throne.” But we must “suffer with him, if we would reign with himl.” Even he, “though a Son, was made perfect through sufferings;” and we also must “go through much tribulation, before we can enter into the kingdom of heaven.” Let us then consider what he endured for us; and “let us arm ourselves with the same mindn:” and let us rest assured, that, “if we suffer with him, we shall also be glorified together.”]

MDCCXXIII

CASTING LOTS FOR OUR LORD’S VESTURE

  John 19:23, 24.

Then the soldiers, when they had crucified Jesus, took his garments, and made four parts, to every soldier a part; and also his coat: now the coat teas without seam, woven from the top throughout. They said therefore among themselves, Let us not rend it, but cast lots for it, whose it shall be: that the Scripture might be fulfilled, which saith, They parted my raiment among them, and for my vesture they did cast lots. These things therefore the soldiers did.

ON reading the history of our blessed Lord, we cannot but be struck with the extreme simplicity with which the most important circumstances of it are related. The historians never go out of their way to impress things on our minds; but leave truth to speak for itself. Even when they come to the last scene of his life, where we might have expected them to dilate upon his sufferings in order to affect our hearts, they pass over the whole transaction without a comment, and content themselves with barely mentioning the fact, that “he was crucified.” But, while they seem almost unfeeling towards their Divine Master, they specify very minutely those occurrences which marked the accomplishment of prophecy: and, as if indifferent about the agonies which he was enduring, they descend to tell us, how the soldiers who had nailed him to the cross occupied themselves in the disposal of his garments. We should be ready to disregard this record as uninteresting and uninstructive: but no circumstance that took place at that time should be uninteresting to us; nor will this, if duly considered, be uninstructive. On the contrary, this very record will give us an insight into some of the deepest points that can be offered to our consideration.

It will give us an insight into,

  I.      The nature of prophecy—

[Prophecy springs not from man’s conjectures, but from a Divine revelation. The prophets, so far from being the source and authors of their own predictions, could not even understand them, any farther than they were illuminated by that very Spirit by whose immediate agency they were inspiredb. In some cases they were not even conscious that they foretold any thing. Perhaps this was the case much more frequently than is generally supposed. Through the greatest part of the psalm quoted in our text, David spake primarily respecting himself, though in some parts he was “moved by the Holy Ghost” to speak what had no reference at all but to the Messiah, whom he typified. That he did not understand his own expressions, we can have no doubt. He might perhaps be conscious that he was uttering that which should, in some way or other, have its accomplishment in the Messiah: but he had no clew in his own experience to lead him to the interpretation of his own words: he never had his “hands and feet pierced;” much less had he ever his garments disposed of in the way he mentions. Why then, it may be said, did he so express himself, that nobody could understand him, till the event had actually taken place? We answer, it is of the very nature of prophecy to be obscure; yea, it is altogether essential to the designs of prophecy: for suppose a prophecy to be perfectly clear, the friends of religion would be ready to exert themselves to fulfil it, as the enemies of religion would be to counteract it. Thus, if it were not accomplished, the religion which it was to support would be called an imposture; and, if accomplished, its accomplishment would be considered as the effect only of human prudence. This is evident, from what actually took place in relation to the prophecies respecting the kingly office of Christ, and his resurrection. The people who saw that he could feed multitudes with very small provision, and heal the sick of whatever malady they had, and even raise the dead, concluded, that he was the king whom they expected to reign over the whole world; and therefore sought to make him a king by force: nor could he prevent it, but by withdrawing miraculously from their presence. On the other hand, his enemies, who had heard him say that he would rise again the third day, set a guard around his grave on purpose to prevent it. In this manner persons would have acted in reference to all the prophecies, if all had been equally clear: and thus prophecy, as a mean of establishing the true religion, would be superseded by a continued series of miracles; and Christianity would lose its strongest evidence and support.

The true nature of prophecy is not anywhere more clearly seen than in the passage before us:. for, till it was accomplished, no human being could understand its import; nor after its accomplishment could any one mistake it.]

  II.      The origin of Christianity—

[Let any one who imagines Christianity to be a mere human contrivance, ask himself, whether any person, or set of persons, wishing to impose a religion upon the world, would be foolish enough to predict, that its founder’s clothes should be disposed of in so strange a way? The event must he so entirely out of their own power, that they would never subject their imposture to such a test as this. But this event was predicted a thousand years before it came to pass; and the psalm in which it was contained was universally acknowledged by the Jews to refer to their Messiah.

How then can we account for its accomplishment? Is there any appearance of contrivance in the matter? None at all. The Jews put Christ to death for pretending to be their Messiah; and therefore would not at the same time contrive a plan that should prove him the Messiah. Besides, the thing was not done by Jews, but heathens; who were perfectly unconscious of doing any thing worthy of attention. If Jesus had not happened to have a particular kind of garment, which was woven without a seam, and had probably been made a present to him by some of those women who ministered unto him, they would have had no more reason for casting lots for that, than for the other which they divided among them. And, after all, he had but just before been stript of his clothing, not only to be scourged, but that, being arrayed in mock majesty, he might be made an object of universal derision; and in that dress had sentence of condemnation been passed upon him: so that, if God had not signally interposed to incline them to put his own garment upon him again, this prophecy had never been fulfilled. See then how minute was the prophecy, and how exact its accomplishment! If they had cast lots at all, the probability was that the whole would have formed but two lots, and that none would be torn in pieces: but as God ordained it to be, so it was; and from thence arises an indisputable evidence, that the religion which was to be confirmed by it, was from God. Indeed, the more insignificant the transaction itself was, the more decisive is the proof arising from it.

In confirmation of this statement we would call your attention to the very words of our text; where the fulfilling of the Scripture is said to be the primary object of that arrangement: and again it is added, “These things therefore the soldiers did.” We are not to understand from this, that the soldiers had this object in view; (for there was not any thing further from their minds:) but God inclined their minds to it for that end. Every thing which the Scriptures had spoken respecting the Messiah, must needs be fulfilled; and therefore this, as well as every other point, must be accomplished in him.]

  III.      The government of the universe—

[“Known unto God are all his works from the foundation of the world.” Nothing was left to chance: but every thing was both foreseen and foreordained.

It may be asked then, are we mere machines? I answer, no. God leaves us free agents; but makes use of our free agency for the accomplishment of his own purposes. This he did in reference to his Son. There was not any thing “done to him, which God’s hand, and God’s counsel, had not determined before to be done.” Nevertheless, all who bore any part in those transactions, were perfectly free in every thing they did. None were compelled by any overbearing power; but all followed the bent of their own minds. Judas was actuated by covetousness; the priests by envy; Pilate by fear; and the soldiers, who cast lots for one garment, whilst they divided the other in four parts, acted from a regard to their own personal interests. But God made use of their respective weaknesses for the accomplishment of his own designs.

It is in this manner that God is carrying on his plans on the great theatre of the world. Ambition stimulates one; jealousy restrains another; fear paralyzes, or divisions distract, others: but by all, God works his sovereign will, and renders all the dispositions and pursuits of men subservient to his own eternal purpose. He uses the great conquerors now, precisely as he did Sennacherib of old, for the effecting of his own unerring counsels. “Howbeit, they mean not so, neither doth their heart think so; but it is in their heart to destroy, and to cut off nations not a few:” but “they are only his rod, and the staff of his indignation,” which he will break and cast into the fire, as soon as they have executed their appointed task.

It is thus also that God governs his Church. The very people who most labour to destroy it, are sometimes made unwilling instruments of its enlargement. This was particularly the case in the persecution that took place after the death of Stephen; when God rendered the scattering of the Christians the means of diffusing the knowledge of the Gospel throughout the world. And every individual, if he could truce back all the events of his former life, would find, that many circumstances, as little connected with religion as the curiosity of Zaccheusl, or the dishonesty of Onesimus, have been overruled by a gracious Providence for good.

How little did these soldiers think of being witnesses for Christ! As little do we think that every thing, however small or casual, is ordered of God, and made a necessary link in the chain of his eternal counsels. To every thing he assigns its proper limit; “Hitherto shall thou come, but no further.” Men devise their way, “but the Lord directeth their steps:” he draws them imperceptibly, but effectually; yet not as stocks and stones, but by means of their own understanding and will: “He draws them with the cords of a man, and with the bands of love.”]

It is not however for the formation of theories only that this subject is useful: it is equally beneficial in a practical view.

  We may LEARN from it,

  1.      To adore God for his mercies to us in times past—

[Who is it that has made us to differ from the most abandoned on earth, or the most miserable in hell? Is it not the Lord? and have not many of the occasions on which he has extended mercy to us been as much unsought for, and at the time unnoticed, as if we had been utterly independent of him? Let us remember then to whom we are indebted for all the temporal and spiritual blessings we enjoy: and let every thing be improved by us “for the praise of the glory of his grace” — — —]

  2.      To seek his guidance and protection in future—

[Who can tell what consequences may ensue from one single step? perhaps the eternal preservation or ruin of our souls. Assuredly, if left to ourselves one moment, we shall fall and perish. But God sees effects in their causes; and in his eyes eternity itself is but a single point. In his hands then we shall be safe. Whatever enemies may menace our destruction, he will ride in the whirlwind and direct the storm. Only let us not lean to our own understanding, but in all our ways acknowledge him, and he will “never leave us till he has fulfilled all the good things that he has spoken concerning us” — — —]

  3.      To submit with cheerfulness to any dispensations, however adverse they may appear—

[Who that recollects the testimony of Joseph after all his multiplied afflictions, will not be ashamed of giving way to impatience under trials? “God sent me here before you,” says he to his brethren, “to preserve life.” Above all, who that reflects on the issue of our Saviour’s sufferings, will repine at being made a partaker of them? We have the promises of God on our side, “and the Scripture cannot be broken.” We have our appointed measure to fill up, as well as he: and the termination of our trials will resemble his. Let us wait then the Lord’s leisure. If we see not distinctly what his design is in this or that affliction, let it suffice, that “what we know not now, we shall know hereafter.” We have already seen abundant reason in past times to say, “It is good for me that I have been afflicted:” and the time is coming when we shall say the same in reference to our present trials. We shall see, that they were a necessary link in the chain of Providence, for the advancing of his glory in our salvation.]

MDCCXXIV

JESUS COMMENDS HIS MOTHER TO JOHN’S CARE

  John 19:26, 27.

When Jesus therefore saw his mother, and the disciple standing by, whom he loved, he saith unto his mother, Woman, behold thy son! Then saith he to the disciple, Behold thy mother! And from that hour that disciple took her unto his own home.

IN the hour of our Lord’s crucifixion, when nearly the whole of his Disciples had forsaken him, his female relatives adhered to him, and, together with John the beloved Disciple, preferred the pain and danger of a continued attendance on him, to the repose and safety of a disgraceful flight. To this kindness of theirs the dying Jesus was not insensible. On the contrary, he took that opportunity to secure to his mother a protector through all her remaining days; and to confer on John an honour, which even an angel might well have envied. The transaction, being one of the last in which the Saviour was engaged, demands particular attention. We propose to consider it,

  I.      As an emblem for our instruction—

Many of our Lord’s miracles were certainly intended to shadow forth the spiritual blessings which he came to bestow: and some of his actions also were plainly adapted to the same end. We do not indeed assert, that such was the intention of the fact recorded in our text; yet we may without impropriety remark, that it is well calculated to shew,

  1.      The care which Jesus takes of his suffering people—

[The time was now come, when, according to the prediction of the aged Simeon, “a sword pierced through the soul” of the virgin mother. But Jesus, though in the very agonies of death himself, was mindful of her, and committed her to one, who should supply his place, and be to her as an affectionate and duteous son. His removal from this lower world has in no wise diminished his concern for his afflicted people. As the High-priest of his Church, he is constantly attending to the interests of all its members. He is “not such an high-priest as cannot be touched with the feeling of our infirmities:” in the days of his flesh, “he was in all points tempted like as we are, though without sin:” and since, as well as before, his incarnation, “in all our afflictions he is afflictedc.” Are we in temporal distress? he engages that “bread shall be given us, and our water be sure:” and if our wants be of a spiritual nature, he assures us, that he will “never suffer the soul of the righteous to famishe,” but will make all grace abound towards us, that we, “having always all-sufficiency in all things, may abound unto every good work.”]

  2.      The subserviency of the whole creation to his will—

[Without hesitation, John accepted the trust; and no doubt he executed it with fidelity and joy. In like manner the whole creation is ready to obey the command of Christ, and to fulfil his gracious appointments. All the hosts of heaven would, at the first intimation of his will, fly to our relief. The birds of the air would sustain us; the fishes of the sea preserve ush; the clouds would supply us with daily nutriment; and the rocks give from their bosoms an unceasing stream for our support. The very enemies of God and his people should open an asylum for us, in obedience to his word; “Let mine outcasts dwell with thee, Moab: be thou a covert to them from the face of the spoiler.” Hence he bids us “to cast our care on him;” and encourages the most destitute of mankind to expect from him a seasonable supply of all needful blessings; “Leave thy fatherless children; I will preserve them alive: and let thy widows trust in mel.”]

Even though the foregoing views should not be thought necessarily connected with the subject, they are profitable in themselves, and are easily deducible from it: but no doubt at all can arise respecting this act of our Lord’s,

  II.      As a pattern for our imitation—

Whatever Jesus did as the Messiah, was peculiar to himself; but whatever he did merely as a man, that is to be imitated by us; for “he set us an example, that we should follow his steps.” His Apostles also we are “to follow, as far as they were followers of him.” Now the fact which is here recorded, affords us an excellent pattern,

  1.      Of filial piety—

[Our Lord, during his youthful days, is particularly spoken of as having been “subject to his parents:” and therein he has set an example to children in every age. But it is not in honouring their parents only, or in obeying their commands, that the duty of children consists; it is no less their duty to make provision for their parents, in case they should by any means be brought into circumstances to need support. This is particularly enjoined by God himself; “If any widow have children, or nephews (grand-children), let them learn first to shew pity at home, and to requite their parents: for that is good and acceptable before God.” This duty supersedes charity itself, on a supposition that the two be incompatible with each other: because the support of parents is an act of justice; it is a return which we are bound to make for all the care and kindness they exercised towards us in our early days: and the claims of justice can never yield to those of generosity: indeed so indispensable is this duty, that if we do not perform it, we practically “deny the faith, and make ourselves worse than infidels.” Moreover we should endeavour, as far as circumstances will admit of it, to make provision for our parents in the event of our own removal; that so we may requite them for all their love to us, whilst we were incapable of the smallest exertion for ourselves. If our parents do not need support from us, we must not on that account imagine that our Lord’s example is inapplicable to us; for that example shews equally, that it is our duty to consult the comfort of their minds, as well as the support of their bodies: and I pray God that all young people amongst us may lay this thought to heart! — — —]

  2.      Of Christian love—

[Though John had probably no great abundance for himself, he doubtless thankfully admitted the mother of our Lord to a participation of what he had; regarding her altogether as though she had been his own mother. In this same light should we regard all the sons and daughters of affliction, especially “those who are of the household of faith.” What our Lord said of all who did his Father’s will, we, for his sake, should say also; “The same is my brother and sister and mother.” We should consider the aged, the infirm, the young, the destitute, as having a claim upon us for all the aid that we can reasonably afford them out of the provision which God has made for us. We should look upon our property as a trust committed to our charge, to be improved for God, and to be accounted for to him in the day of judgment. And, if the demands upon us be urgent, we must not on that account give grudgingly or of necessity, but rejoice that God has entrusted us with talents for such a blessed use. As to the comfort arising from such an use of our property, it is beyond all comparison greater than any that can arise from personal indulgence: we entreat all therefore to seek their happiness in making others happy, and to tread in the steps of Him, who impoverished himself that he might enrich us, and submitted to the most cruel death that we might inherit eternal life.]

  ADDRESS—

  1.      Those who are afflicted—

[Those who are most dear to the Lord, are often the most afflicted. This was particularly the case with the mother of our Lord: and we are told in general, that “whom the Lord loveth he chasteneth.” It is possible too that he may bring us into troubles, from whence there appears not any probable method of escape; but he knows the fittest time to interpose in our behalf. He might have arranged matters for his mother long before: but he would not; because he knew what would be on the whole the fittest season. Thus then let us wait the Lord’s leisure, and be strong in faith, giving glory to him: and if at any time we be tempted to fear that he has forsaken and forgotten us, let us instantly check the dishonourable thought; believing that, though it is possible that a mother should forget her sucking child, it is not possible that He should ever be unmindful of us: nay, if, like Mary, we be brought into troubles for his sake, we shall receive from him “an hundred-fold in this world, and in the world to come eternal life.”]

  2.      Them that are at ease—

[If you were under the heaviest pressure of affliction yourselves, it would be no reason for being indifferent to the afflictions of others: but if God has been pleased to screen you from trials, you should be the more earnest in “bearing the burthens of others, that you may thereby fulfil the law of Christ.” Remember, that sympathy is one of the finest feelings of our nature, and exceedingly fitted to purify us from our remaining dross. Cultivate it then, and value every opportunity of exercising and strengthening that principle in your souls. It is said by Solomon, that “it is better to go to the house of mourning than to the house of feasting:” and this witness is true. Nothing tends more to create in us a thankful heart, than the seeing of the miseries to which others are exposed. Are you then, like John, disciples beloved of your Lord?-endeavour to tread in the steps of John: and if, with Peter, you are confident that you feel in yourselves a love to Christ, then comply with the command of Christ, and “feed his lambs, and feed his sheep.”]

MDCCXXV

OUR SAVIOUR’S DEATH

  John 19:28–30.

After this, Jesus knowing that all things were now accomplished, that the Scripture might be fulfilled, saith, I thirst. Now there was set a vessel full of vinegar: and they filled a spunge with vinegar, and put it upon hyssop, and put it to his mouth. When Jesus therefore had received the vinegar, he said, It is finished: and he bowed his head, and gave up the ghost.

NOTHING but Divine grace can change the hearts of men. Signs and wonders may alarm and terrify, and may produce a momentary conviction on the mind; but unless the Spirit of God work in and by them, they will leave the soul unhumbled and unrenewed. It is probable that the darkness which prevailed during the three last hours of our Saviour’s life, produced an awe upon the minds of all; but yet it wrought no permanent change on any: for, when our blessed Lord poured out his complaint respecting the dereliction of his soul, his enemies mocked and insulted him, pretending to understand him as calling Elijah to his aid, when they could not but know that he was crying to his God. We might as easily mistake the sense of the words, “My God, My God,” as they could mistake the import of “Eli, Eli:” the resemblance of the sounds was merely a pretext for venting the malice that reigned in their hearts. One more opportunity only remained for them to shew the enmity that was in their minds against him; and they gladly embraced it: but in that very conduct they added another testimony to the truth of his Messiahship. Their conduct towards him in this particular had been the subject of prophecy; and, when that prophecy was fulfilled, there remained no further occasion for his continuance in the world: he therefore left the world, and went immediately to the bosom of his Father.

Two things are here presented for our consideration;

  I.      The completion of prophecy—

There remained now but one prophecy to be accomplished—

[Every thing relating to the incarnation, life, and death, of the Lord Jesus Christ had been foretold in the minutest manner; and every thing, except that which is spoken in our text, had been fulfilled. The drought occasioned by his long and excruciating agonies both of body and mind, and the method used by his enemies to allay his thirst, had been particularly foretold by the Psalmist. To look for the accomplishment of these things in David is in vain. They never were fulfilled in David, or in any other person whatsoever, except the Lord Jesus Christ.]

That prophecy now received its accomplishment in Christ—

[The thirst predicted, came upon him: he complained of it: and the people filled a spunge with vinegar, and put it on a stalk of hyssop to his mouth. The vinegar was there at hand; it being, when mixed with water, the common drink of the Roman soldiers. Before his crucifixion, his friends had offered him a drink of wine mixed with myrrh, as a cordial to support him under his sufferings; or rather as a stupifying potion, to allay his pain. But of that he would not drink; because he would endure all that was necessary to make satisfaction to Divine justice for the sins of men. The vinegar was presented to him by his enemies, who had no desire to sooth his anguish, but only to protract the period of his sufferings, and increase their weight. In this, however, they unconsciously fulfilled the prophecy concerning it, and thereby enabled our Lord to say, “It is finished.” All was now finished; all that was necessary to be done or suffered for the sins of men — — — and nothing remained, but to surrender up that life, which had answered all the ends for which it had been given.]

Immediately upon this followed,

  II.      The dissolution of our Lord—

Two things are here particularly to be noticed;

  1.      The voluntariness of his death—

[He had before expressly declared, that “no man could take away his life, but that he should lay it down of himself.” And here the correspondence between the prediction and the event is clearly marked. Had the separation of his soul and body been occasioned altogether by his sufferings in a natural way, his strength would have gradually decayed, till he had sunk under them: but behold, immediately before his departure he cried out repeatedly with a loud voice; shewing thereby, that his nature was not exhausted, but that he resigned his soul voluntarily into his Father’s hands. The Centurion, who superintended his execution, was particularly struck with this, and was convinced by it that Jesus was indeed the Son of God, the Saviour of the worlde. The very terms used by St. Matthew to express his death confirm this idea. What we translate, “He yielded up the ghost,” is literally, “He dismissed his spirit:” so clearly did he manifest, even in death itself, that he was truly “the Lord and Prince of lifeg.”]

  2.      His confidence and composure—

[Though he had just complained of the hidings of his Father’s face, yet he did not lose the consciousness that God was his Father: on the contrary, with dignified composure he committed his soul into his Father’s hands. Often had he spoken of going to his Father, just as a man would have spoken of going to a distant land: and now that his time was come, he meekly “bowed his head,” and surrendered up his soul, having discharged his appointed office, and filled up his destined measure, both of active and passive obedience. How beautiful does death appear, when thus disarmed of its sting? O that we may be enabled thus to meet this king of terrors, and to welcome his arrival as the best of friends!]

Let this affecting subject be IMPROVED by us,

  1.      For the confirmation of our faith—

[The wonderful minuteness of prophecy, surveyed as it must be in the accomplishment of the predictions, affords the strongest ground for our faith and hope. St. Peter laid great stress upon it in his addresses to the Jewish people, and urged the consideration of it as an encouragement to them to expect from Christ all the blessings of grace and glory. To you then would we make our appeal: in whom were these things ever verified, if not in Christ? or what room is there for doubt respecting his Messiahship, when he has fulfilled every thing which the Messiah was either to do or suffer? I may add too, what doubt can exist respecting the accomplishment of all the promises to those who truly believe in him? Let us view him thus as “the Foundation which God has laid in Zion;” and let us expect from him whatever his grace has promised, and our necessities require.]

  2.      For the regulation of our conduct—

[We have seen the Saviour’s example both in life and death: and in conformity to that we should desire both to live and die. Let us not be anxious to depart from life, till we have completed the work which God has given us to do — — — On the other hand, let us not be afraid of death, but regard it as a departure to our Father’s house. The words of David seem to have been referred to by our Lord on this occasion, and they are admirably suited to the case of a dying believer: and to one who can use them in faith, death is nothing more than falling asleep in the bosom of our Lordm — — —]

MDCCXXVI

CHRIST’S WORK FINISHED

             John 19:30.

It is finished.

THESE, with the exception of the words with which our blessed Lord commended his spirit into his Father’s hands, were the last words which he spake, previous to his dissolution. In the original, they are comprehended in one word: and since the foundation of the world there never was a single word uttered, in which such diversified and important matter was contained. Every word indeed that proceeded from our Saviour’s lips deserves the most attentive consideration: but this eclipses all. To do justice to it, is beyond the ability of men or angels: its height, and depth, and length, and breadth, are absolutely unsearchable. But that its import may be somewhat more clearly seen, we propose to shew,

  I.      The truths contained in it—

Our blessed Lord not having expressly stated what he alluded to as finished, we are left to gather his meaning from a general view of that work which he came to accomplish. We understand then, that when he uttered this word, the following things were finished:

  1.      The fulfilment of prophecy—

[Prophecy was of two kinds, one consisting of typical institutions, the other of positive declarations. Now both these kinds of prophecy received their accomplishment in the death of Christ.

The brazen serpent, the daily sacrifice, the burning of the flesh of the sin-offerings without the camp, with various other ordinances, shadowed forth the death of Christ by crucifixion without the walls of Jerusalem; and at that moment, when our Lord was about to resign his spirit, were all fulfilled: for he was then “suffering without the gate;” and was “lifted up, that all who believed in him might be healed” of their woundsc; and was “the Lamb of God taking away the sin of the world.”

The declarations of the prophets were so numerous and minute, that a history of our Lord might be compiled from them, fuller, in many respects, than is contained in any one of the Evangelists. The person that betrayed him, the manner in which his trial should be conducted, the sufferings he should undergo previous to the final execution of his sentence, the death to which he should be doomed, the persons in whose company he should suffer, the manner in which his clothes should be disposed of, the very taunts with which he should be insulted in his dying hour, were all fulfilled as exactly, as if the agents in this bloody tragedy had designed to accomplish the predictions concerning him. There remained only one single prophecy to be fulfilled: and who would have conceived that ever that should be fulfilled? It was customary for the friends of the persons who were executed to give them “wine mingled with myrrh,” in order to blunt the edge of their sufferings: and the friends of our Lord had offered him such a potion; but he would not drink of it, because he would do nothing that should have a tendency to diminish his sufferings: but when, in his last moments, he said, “I thirst,” the cruel soldiers, wishing only to mock him, and augment his anguishf, dipped a spunge in vinegar, and gave him that to drink; and thus fulfilled that prophecy of David, “In my thirst they gave me vinegar to drink. This done, no other prophecy remained to be fulfilled; and therefore our Lord instantly said, “It is finished.”]

  2.      The work of Redemption—

[Two things were undertaken by our Lord, and were to be done by him in order to man’s redemption; the penalties of the law were to be endured by him, in order that Divine justice might be satisfied for our sins; and the demands of the law mere to be obeyed by him, in order that sinners, who could have no righteousness of their own, might be made righteous in him. Both these things were now completed. Our blessed Lord had obeyed the law in its fullest extent: not the smallest defect could be found in him: man could find none; Satan could find none; God himself could find none: for “he did always the things that pleased the Father;” and “in him was no sin.” By his obedience, the law, which we had violated, was “magnified and made honourable:” and “a righteousness was brought in,” a righteousness which shall be unto all and upon all them that believe, and which is amply sufficient for the justification of all who trust in it. Moreover all was now endured that was necessary to make an atonement for our sins. Did we deserve shame, and condemnation, and misery? did we deserve to have the face of God hid from us, and the vials of his wrath poured out upon us, and to be consigned over to everlasting death? All this he suffered, as far as was compatible with his nature, and as far as was necessary for the satisfaction of Divine justice. He was not indeed actually dead; but the moment was arrived for his surrendering up his life; and therefore he could properly say, “It is finished.”]

  3.      The salvation of man—

[All that was necessary for man’s salvation was now effected. Nothing remained to be done, in order to the perfecting of his work on earth, or to the forming of a perfect ground for man’s acceptance with God. It is true, that man must repent: but he need not to repent in order to make satisfaction for his sins: no repentance of man can add to the value of Christ’s sacrifice. Men must repent, in order to justify God in the denunciations of his wrath, and to evince their abhorrence of their past ways, and to bring their souls to a fit state for the enjoyment of God’s mercy: but to atone for sin, he needs not to repent: the offering of the body of Jesus Christ upon the cross is a sufficient propitiation for the sins of the whole world. It is true also, that man must obey: but he need not to obey in order to form for himself a justifying righteousness before God: he can never add to the perfection of Christ’s righteousness; and any attempt to add to it will defeat, instead of furthering, his acceptance through it. Whatever obedience men may render for the honouring of God, and the adorning of their profession, they must renounce it utterly in point of dependence, and must look for salvation solely through the righteousness of Christ. Nothing remains for man but to accept the salvation which Christ has purchased: and if he be enabled in his last hour (like the dying thief) to rely on the blood and righteousness of the Lord Jesus, he shall as assuredly be saved, as if he had repented and obeyed a thousand years. We do not say this to lessen the importance of repentance and obedience (for in their proper place they are of infinite importance); but only to explain and vindicate our Lord’s assertion in the text.]

The meaning of our Lord’s declaration being ascertained, let us bring forth,

  II.      The truths to be deduced from it—

Selecting such inferences only as are most prominent, we observe,

  1.      That there is a sure ground of hope for all who feel their need of mercy—

[“If persons of a desponding frame would state what they could wish God to do for them, in order to remove their fears; we are well persuaded, not only that every thing they can desire has been already done, but that infinitely more has been done for them than they could even ask or think. Would they have an atonement made for their sins, even such an atonement as shall perfectly satisfy Divine justice, and discharge the utmost farthing of their debt? We must say to them, ‘It is done;’ “It is finished.” Would they have a perfect righteousness wrought out for them? Would they be invited and commanded by God himself to clothe themselves with it as a robe, so that not even the piercing eye of God should be able to behold a spot or blemish in them? “It is finished.” Would they have the gift of the Holy Spirit purchased for them, so that they may be assured of almighty aid in all their difficulties and conflicts! “It is finished.” Let them state what they will, (provided it be really calculated to inspire confidence, and suited to the condition of the Church militant,) and we do not hesitate to say respecting it, “It is finished.” Why then should any despond, as though their guilt were too great to be forgiven, or their corruptions too strong to be subdued? Let the humble and contrite only reflect on this dying declaration of our Lord, and they can never want encouragement to trust in him.]

  2.      That they in whom a good work is begun, have reason to hope that it shall be carried on and perfected to the day of Christ—

[The work of bringing sinners to repentance, and of renewing them after the Divine image, is committed to Christ. “He is exalted to be a Prince and a Saviour, to give repentance and remission of sins.” In him, according to the Father’s appointment, all fulness dwells; and out of his fulness all his people are to receive the grace that shall be needful and sufficient for them. Now if in the arduous work which Christ undertook to do for men, he persisted till he could say, “It is finished;” why should he not do the same in the work that he has engaged to accomplish in them? If he stop short in this, it must be either from a want of power, or a want of inclination, to persist in it. But it cannot be from want of power; since it is surely an easier thing to preserve life than to give it; and therefore if he have given it, he cannot want power to maintain it. Nor can it be from a want of inclination; for, if he had not been carried on by an irresistible inclination to save us, he would not have persisted in his former work; he would have put away the bitter cup from his lips, instead of drinking it, as he did, to the very dregs. If therefore he drew not back in the former case, we may be sure he will not in this case: he will never cease from working effectually in us, till he can say, “It is finished.” That this deduction is clear and scriptural, we have very abundant evidence. The prophet declares, that “He who has laid the foundation of the spiritual temple, will also finish it:” and that he will bring forth the top-stone thereof with shoutings, crying, “Grace, grace, unto it.” On this account the Apostle also calls him, “The Author and Finisher of our faith;” and declares himself “confident of this very thing, that He who hath begun the good work, will perform it till the day of Christ.” Let believers then “cast their care on Him who careth for them,” and know assuredly, that “he will keep the feet of his saints, and “perfect that which concerneth them.”]

  3.      That those who have obtained mercy have the strongest possible incentive to maintain good works—

[We have before stated, that Christ has done every thing that was necessary for man’s salvation; and that nothing remains for man to add to the finished work of Christ. But we also noticed, that, though man has nothing to do for the purpose of meriting salvation, or for laying a foundation of his acceptance with God, yet in other points of view he has abundant occasion to work; yea, he is commanded to “work out his salvation with fear and trembling.” We have no other way of proving the truth of our faith, or the sincerity of our love, than by bringing forth the fruits of righteousness. Shall this then be thought a wearisome task by any of us? Shall we wish to intermit our labours, or to stop short of the highest attainments? Surely not: for if Christ finished the work assigned him, because of his love to us, we can do no less than persist in our work, whereby we are to evidence our love to him. Let us then “go on towards perfection:” let us “forget what is behind, and press forward towards that which is before:” let us “work while our day lasts;” that in the evening of our life we may be able to say with Christ, “Father, I have glorified thee on earth, I have finished the work which thou hast given me to do.” Then, while hypocrites and apostates shall take up this expression in reference to their hopes, of salvation, and say, “My day of grace is finished, and all possibility of obtaining mercy is finished;” we shall shout in heaven, “It is finished, it is finished!” “fears, temptations, conflicts, are all finished!” “I have fought the good fight, I have finished my course, I have kept the faith;” and nothing now remains to me but an eternity of uninterrupted happiness and glory.]

MDCCXXVII

THE TREATMENT OF OUR LORD’S BODY ON THE CROSS

  John 19:31–37.

The Jews therefore, because it was the preparation, that the bodies should not remain upon the cross on the sabbath day, (for that sabbath day was an high day,) besought Pilate that their legs might be broken, and that they might be taken away. Then came the soldiers, and brake the legs of the first, and of the other which was crucified with him. But when they came to Jesus, and saw that he was dead already, they brake not his legs: but one of the soldiers with a spear pierced his side, and forthwith came thereout blood and water. And he that saw it bare record, and his record is true: and he knoweth that he saith true, that ye might believe. For these things were done, that the Scripture should be fulfilled, A bone of him shall not be broken. And again another Scripture saith, They shall look on him whom they pierced.

UNSEARCHABLE is the depravity of the human heart. Who that had not seen it recorded in the Holy Scriptures, would conceive it possible, that those who felt no remorse for having crucified the Lord of Glory, should yet pretend to feel such reverence for the Sabbath-day, as not to endure the thought of its being profaned by his body remaining on the cross on that day? Horrid hypocrisy! This was indeed to “strain out a gnat, and swallow a camel.” What if there were extraordinary reasons for sanctifying that day, as being the first day of the Feast of Unleavened Bread; could they be supposed to operate on a mind that was dead to all sense of justice or of mercy? But all was wisely ordered and overruled by God, who by this means wrought more effectually to the establishing of the claims of Jesus to the Messiahship: for from hence arose their singular treatment of our Lord’s body; which, together with the instruction to be gathered from it, will form the subject of our present discourse.

Let us consider,

  I.      Their singular treatment of our Lord’s body—

It was truly singular—

[The Romans were accustomed to leave upon the cross those who were so put to death, in order that they might be devoured by birds of prey. Agreeably therefore to their customs, the bodies of Jesus and of the malefactors should have been kept upon the cross. But the Jews, who on some occasions put persons to death by hanging, were forbidden to keep them on the tree all night: and, as the next day was so great a day, they thought it right to interest themselves with the governor to adopt on that occasion the Jewish, instead of the Roman, plan; proposing however, that the legs of the crucified persons should be broken, in order to effect and secure their death; thus making up by increased agony what might be equivalent to the longer duration of their misery. Permission is granted; the order given; and in part executed: the legs of both the malefactors were broken; but, our Lord being already dead, the soldiers forbore to execute this order upon him. But one of the soldiers, wantonly and of his own mind, thrust a spear into his side; from whence issued a stream of blood and water; the water flowing from the pericardium, and the blood from the heart itself.

Now this we call singular: for it was strange, that an order given in relation to him as well as the other two, should be executed on them, and not on him; and it was strange also that an unauthorized act of violence should be committed upon him, and not on them: for, if done to them, it would have been an act of mercy; but, as done to him, it was only an act of malice, as impotent as it was inhuman.]

But God had wise ends in permitting this—

[There were prophecies yet remaining to be accomplished: and it was necessary that every part of Scripture should be fulfilled. Now it had been ordained respecting the paschal lamb, that “not a bone of it should be broken.” This lamb was intended type a type of Christ; and that peculiar appointment in the type must be verified in the antitype: and, if not verified in him, Christ’s claim to the Messiahship must be void. Behold then, how nearly Jesus’ title to the Messiahship was destroyed! The proposal of breaking the legs was made, and acceded to, in reference to him as well as to the malefactors who were crucified with him: it was also executed first on one of the malefactors, then on the other. Why does not the man proceed? Why does he presume to disobey the order? Who has told him to exercise his own discretion? Who interferes about the matter, or attempts either to restrain or to dissuade the executioner. Had he but given the intended blow, there had been an end to all Jesus’ pretensions to the Messiahship. But an invisible hand restrained him; God himself overruled his mind; and therefore overruled it, that the Scripture might not be broken.

But why does one of the soldiers take upon him to offer an indignity to the body of Jesus, without any commission or order from his superiors? There was another prophecy to be fulfilled, which had said, that the Jews should look on Him whom they had pierced:” therefore God put it into the heart of his enemies to do to him what they did not to the others, and to refrain from doing to him what they did to the others; to do to him what they were not ordered, and to refrain from doing what they were ordered. If this also had not been done, our Lord’s claim to the Messiahship had failed; and equally so, if the spear, instead of piercing between the bones, had struck a rib. But there are no such things as casualties, where God’s will is concerned: for though every person is a free agent in what he does, he acts no less certainly, than if God used him as an involuntary machine: “God’s counsel shall stand, and he will do all his pleasure.” The Scriptures had spoken these things, and it was not possible that “one jot or tittle of them should fail.”]

The more minutely we consider this subject, the more important will appear,

  II.      The instruction to be gathered from it—

Whilst the foregoing circumstances evince the universal agency of God’s providence, they are particularly suited to shew us,

  1.      What grounds we have for hope—

[The preceding circumstances fully establish the Messiahship of Jesus. But here arises a question; ‘How do I know that he really died? I know that he was to “pour out his soul unto death:” but am I sure that he really died? I know that just before the time he was supposed to die, he spoke repeatedly with so loud a voice, as clearly to prove that his strength was by no means exhausted: I know that “Pilate himself marvelled at his being reported to be so soon dead:” am I sure then that he was not merely in a swoon? for if that were the case, all that he did and suffered can be of no avail for my salvation. If he did not die, he did not atone for sin: if he did not die, the story of his resurrection is false; and, as the Apostle himself has said, our faith is vain.’ But, blessed be God! we are not left to entertain any such doubts: for the officious malice of the soldier who pierced him to the heart, put it beyond a possibility of doubt. Had Jesus been in perfect health, this wound must have killed him instantly: and so publicly was it given, that amidst all the falsehoods invented by the Jews to justify their rejection of him, they never thought of saying that he did not die. Behold then, this point is clear: the Messiah was to die; and this person, to whom so many testimonies were given, did really die; “he became obedient unto death, even the death of the cross.” The atonement then that was to be made for sin, was really made: the debt due for our iniquities was discharged: and since “He who knew no sin was made a sin-offering for us, we, who have no righteousness, may be made the righteousness of God in him.”]

  2.      What blessings we are to expect—

[The Apostle’s solicitude to impress our minds with the things which he beheld, marks unquestionably the importance of them. He declares that his testimony was founded, not on report, but on ocular demonstration; and he demands credit of us upon that ground. But what was it which he so particularly noticed? was it the wound inflicted with the spear? No; it was the issue of water and of blood from the wound. And why was he so particular in the mention of it? it was because there was a deep mystery contained in it, even a typical exhibition of those blessings which we are to receive from him. If we look into the Scriptures, we shall find our justification constantly ascribed to his blood, as cleansing us from sin; and, in like manner, our sanctification as uniformly ascribed to his Spirith. Under the law, these two blessings, together with the mode of their conveyance to our souls, were typified by the blood of the sacrifices, which purged from guilt, and by the various washings, which cleansed from defilement: and they were distinctly promised to the Church by express declarations of God himself. At the introduction of the Christian dispensation, they were mystically represented by the event of which we are speaking, where the blood and water, though flowing in one stream, were distinctly seen. This surprising appearance was designed to shew, that both blessings flow equally from the pierced side of Christ. They flow together, to shew, that we are not to expect the one without the other; and they are kept distinct, to shew, that the blessings are perfectly distinct, and must never be confounded.

We will endeavour, in few words, to render this more clear. Faith and holiness are distinct things, even as blood and water are distinct: faith is necessary to procure for us a title to heaven; and holiness is necessary to make us meet for heaven: moreover, we must apply to ourselves the blood, in order to obtain the one; and we must also be sprinkled with the water, in order to obtain the other. We must take care also not to mix the two: it is the blood alone that justifies, and the Spirit alone that renews: our justification by faith will not supersede the necessity of holiness; nor will our renovation by the Spirit supersede the necessity of faith in Christ. We must understand the proper offices of each; and must keep each in its proper place: only we must remember, that they both flow from the wounded side of Christ; and that Christ is the only fountain from whence either the one or the other can be derived.

It is possible that this interpretation may appear fanciful: but it will no longer be thought so, if only we consult the exposition which St. John himself has given us of this mystery: “This,” says he, “is He that came by water and blood, even Jesus Christ; not by water only, but by water and blood:” from whence we may fairly infer, that “what God has so joined together, we must never attempt to put asunder.”]

  3.      What dispositions we are to cultivate—

[The latter prophecy referred to in our text says, “They shall look on Him whom they have pierced:” and the prophet adds, “They shall mourn and be in bitterness, as one mourneth for his only son.” Now this shews the two dispositions which we should exercise towards our adorable Lord and Saviour: we should “look to him” with penitence and faith. Never can we mourn too deeply, when we reflect that it was our sin that crucified the Lord of glory: the Jews and Romans were the instruments; but our iniquities were the cause of all his sufferings: “He was wounded for our transgressions, and bruised for our iniquities” Nay more, by our sins we have “crucified the Lord afresh, and put him to an open shame.” If then we feel that the Jews have cause to mourn, how should we mourn, who have done that with our eyes open, which they did only through the blindness and ignorance of their hearts! Yet, whilst we mourn and are in bitterness, we should not forget that Jesus is the propitiation for our sins, that he “bare them all in his own body on the tree,” and that, by becoming a curse for us, he has redeemed us from the curse which our sins had merited. We should resemble the penitent under the law, who, whilst he presented his sacrifice to God and confessed over it his sins, put his hand upon the head of his sacrifice, and transferred his guilt to that as his substitute and surety. Thus should we do: in our view of Christ upon the cross, we should unite penitence and faith: to separate the two will destroy their efficacy altogether: an impenitent faith, and an unbelieving penitence, will leave us in no better state than that of devils, of whom St. James says, that “they believe and tremble.” Let us then cultivate these dispositions to our dying hour; and look unto Jesus with penitential faith, and with believing penitence.]

MDCCXXVIII

THE BURIAL OF JESUS

  John 19:38–42.

And after this, Joseph of Arimathea, being a disciple of Jesus, but secretly for fear of the Jews, besought Pilate that he might take away the body of Jesus: and Pilate gave him leave. He came therefore, and took the body of Jesus. And there came also Nicodemus, which at the first came to Jesus by night, and brought a mixture of myrrh and aloes, about an hundred pound weight. Then took they the body of Jesus, and wound it in linen clothes with the spices, as the manner of the Jews is to bury. Now in the place where he was crucified there was a garden; and in the garden a new sepulchre, wherein was never man yet laid. There laid they Jesus therefore because of the Jews preparation day; for the sepulchre was nigh at hand.

THE smallest circumstances relative to the life and death of our blessed Lord may well be supposed to deserve peculiar attention: but the mere interment of his body one would imagine might be passed over as a matter of no moment. Yet we find our Lord himself repeatedly referring to it, during the course of his ministry. He mentions the indispensable necessity of his interment, in order to complete the purposes of his grace: he specifies the term of his intended continuance in the heart of the earthb: and he commends the fervent love of Mary in pouring ointment on his head, as a prophetic, though not an intended, preparation for his burial. In fact, the inspired history does not record any thing more minutely and circumstantially than the funeral of our Lord: and the more carefully we attend to what is spoken respecting it, the more interesting and instructive it will appear. Let us consider then,

  I.      The peculiar circumstances of his interment—

[In the moment when our Lord seemed abandoned by all, except a few women and his beloved Disciple, and when, as it should appear, no motive could any longer exist for shewing a regard for him, God raised up two persons of eminence and distinction to pay that respect to him when dead, which had been refused to him when living. One of these persons is very particularly described: the different Evangelists being consulted, we learn his name and place of abode: he was “Joseph of Arimathea,” or Ramah, in the tribe of Ephraim, the birth-place and residence of Samuel. Next, we have his rank and condition: he was “a rich man, and an honourable counsellor,” one of the Jewish Sanhedrim. Further, we are informed of his character and conduct: he was “a just and good man,” who, when the Sanhedrim had condemned our Lord as guilty of death, “had not consented to the counsel and deed of them.” Lastly, mention is made of his principles and attainments: he was “a Disciple of Christ,” who even then, when the Apostles had lost all thought that Christ’s kingdom should ever be established, actually “waited for the kingdom of God,” in expectation that it should yet appear. This person went in “boldly” to Pilate, and begged to have the body of Jesus at his disposal. This conduct of his manifested a considerable degree of fortitude: for it could not but be very offensive to the rest of the Jewish council to see one of their own body paying funeral honours to one, whom, but a few hours before, they had condemned and crucified as a malefactor: besides, if Jesus should rise again according to the expectations that had been formed, he would infallibly be accused as a confederate with the other Disciples, and as having assisted them in stealing away the corpse from the tomb. Pilate, not believing that Jesus was so soon dead, sent for the centurion who superintended the execution, to inquire respecting it: and, on being assured by him that he was really dead, and that, subsequent to his death, he had been stabbed to the heart with a spear, he gave his consent. Joseph therefore went and took down the body, and wrapped it in some fine linen which he had bought for the purpose. But in this he was assisted by another person of eminence, Nicodemus by name, “the same man who, three years before, had come to Jesus by night,” to inquire into his doctrine; and who on one occasion had befriended him before the Jewish council, by stating, that the Jewish law did not admit of any person being condemned till after an opportunity of vindicating his own innocence had been afforded him. This man “bought a large quantity of myrrh and aloes, and other spices, about an hundred pound weight;” and, together with Joseph, wrapped up the dead body in it for the present, intending, probably after the sabbath, to embalm it with greater care.

Joseph, after the custom of the Jews, had provided for himself a new tomb, hewn out of a rock: and, it being near to the place where Jesus was crucified, he deposited the body there: and, for the sake of decency and security, rolled a great stone to the door of the sepulchre.

Such is the account given us of the burial of our Lord: and at first sight perhaps it may appear, if not uninteresting, at least destitute of any important instruction. But we shall not be of this opinion, if we duly weigh, as we propose to do,]

  II.      The practical benefits resulting from it—

There is not a single circumstance in this account which is not very important; and the whole taken together is of singular USE,

  1.      To establish our faith—

[Two things are necessary to be ascertained, before we can have just grounds for our faith in Christ; namely, first, the truth of the facts recorded concerning him; and next, the agreement of those facts with the prophecies of the Old Testament. Now the main facts to be ascertained, are, the death and the resurrection of Jesus: for, if he did not die, he has made no atonement for our sins; and, if he did not rise again, we have no evidence that his atonement has been accepted in our behalf. But behold how these facts are contained in the history before us! Pilate had doubts respecting the death of Jesus; and would not consent to Joseph’s request, till the point was ascertained from the very person whom he had appointed to superintend the execution. Had there been a spark of life in the body, the enemies of Jesus would not have given it into the possession of his friends; nor would his friends have consigned it to the tomb. His death therefore was proved beyond a doubt; nor was the truth of his resurrection less clearly manifested: for the tomb was new; and we are repeatedly told, that no corpse had ever yet been laid in it. Had there been any other corpse there, the resurrection of Jesus might have been ascribed to that; as the restoration of a dead body to life was effected by its being brought in contact with the bones of the Prophet Elisha: or it might have been affirmed, that it was the other corpse, and not that of Jesus, that revived. But, when there never had been any other corpse deposited there, the resurrection of Jesus could not be confounded with that of any other person; nor could it be ascribed to any other power than his own. Moreover, the sepulchre being hewn out of a solid rock, was inaccessible, except at that entrance which was stopped by the stone, and guarded by the band of soldiers: had it been accessible in any other way, there might have been some plausibility in the story that the corpse was stolen from it by the Disciples; but the very nature of the grave precluded a possibility of removing the body from it, without the knowledge of the Roman guard.

Thus far then the facts are clear: and now mark their correspondence with the voice of prophecy. It had been expressly foretold, that, though Christ should be “numbered with transgressors,” and have “his grave appointed with the wicked: yet with the rich should be his tomb.” This was as improbable as any event that could be conceived: the order was the same in relation to him as to the other malefactors, that his bones should be broken, and that he should be dealt with precisely in the way that the others were: yet behold, at the very instant when this prophecy appeared to have failed, God put it into the heart of “a rich man,” already provided with a tomb, near to the very place, to ask permission to inter the body, and actually to inter it in his own tomb! Surely, if the minute accomplishment of prophecy in the person of the Lord Jesus were duly considered, it would not be possible for any human being, whether Jew or Gentile, to entertain a doubt respecting the truth of his Messiahship: yet is this but one point of a hundred whereon our faith rests, and whereby it may be established.]

  2.      To confirm our hope—

[Many are the prophecies relating to the Church at large, and the promises relating to every individual believer, which yet remain to be accomplished, and for the accomplishment of which no visible means exist. Look at the state of the world, and see, how impracticable, humanly speaking, the idea is, of forming the whole race of mankind into one great society, who shall all acknowledge the Lord Jesus as their Supreme Head, and trust in him as their only Saviour, and serve him with their whole hearts, and enjoy and glorify him with their whole souls. Or look at any individual believer, and see his manifold corruptions, his innumerable temptations, his potent enemies: how can we conceive that he shall ever attain the Divine image, and triumph over all the powers of earth and hell? Yet we may see in the history before us, that God will never want means to effect his gracious purposes. He that raised up a Moses in the very court of Pharaoh, to deliver his people from Egyptian bondage; and foretold Cyrus even by name, three hundred years before he was born, as the destined Restorer of his people from their captivity in Babylon; and raised up Esther, in so astonishing a way, in the house of Ahasuerus, to save the whole Jewish nation from destruction; may safely be trusted to accomplish his own purposes in his own time and way. We have no occasion to inquire, How shall he do this or that? it is quite sufficient that he has promised: and it is our privilege to know, that “what he has promised he is able also to perform;” and that of all the good things which he has authorized us to expect, “not one shall ever fail” — — —]

  3.      To enlarge our charity—

[We are too apt to judge of things according as they appear to us, without considering how limited our views are, and how incompetent we are to judge aright. If we see not many who openly acknowledge God, we are ready to think the number of his worshippers much fewer than they really are. The Prophet Elijah erred in this respect: he thought that he stood alone in Israel, and that all besides himself were idolaters; whereas God informed him that there were no less than seven thousand men in Israel who had not bowed their knee to the image of Baal. And we, if we had lived at the time of our Lord’s crucifixion, should have concluded, that amongst the great council of the Jewish nation, who condemned him to death, there was not one who was not a decided enemy of the Lord Jesus. But the history shews, that there were two persons of great eminence amongst them, who were truly pious, though they had been restrained by fear from making a public profession of their sentiments. We must not be understood as intending to justify or excuse the fear of man; for it is certainly a great and heinous sin; and a man who is ashamed of Christ, and denies Christ now, has reason to fear that Christ will be ashamed of him, and deny him at the last day: but still it is comfortable to think that God has many “hidden ones” even amongst his most inveterate enemies, and many who will perhaps come forth at a future period with more “boldness,” and to more effect, than others who have made an open profession of his truth. I say again, We mean not to extenuate the guilt of cowardice; but still it is a fact, that many persons, whose cowardice we deplore, have opportunities of rendering services to God which they could never have rendered, if their profession of religion had been more avowed: and therefore, whilst we lament the weakness of the religious principle within them, we must neither judge them too severely, nor undervalue their real worth. We must make just allowance for those who are in high official stations, whose difficulties are thereby greatly increased. We must not despise the day of small things; but must rather bear with the infirmities of the weak; and rejoice in the hope, that they who are yet but “babes in Christ,” will, in God’s time, become men and warriors, and “valiant for the truth.” Many, like Paul, are training in the ranks of Christ’s enemies, who shall one day come forth as champions to fight and conquer in his cause.]

  4.      To reconcile us to the thoughts of death—

[Death is universally regarded as “the king of terrors.” Our nature revolts at the idea of being committed to the tomb. But why should we shudder at it, when we see the Lord of life and glory going down into the heart of the earth? Surely he has perfumed and sanctified the grave: and we may well be satisfied to be conformed to him in his death, when we have the blessed prospect of resembling him also in his resurrection. He indeed “saw no corruption” there; whereas we shall be devoured by worms, and return to our native dust: but then this will be only for a time; for we shall surely at the last day be raised again, and “that which was sown in weakness, dishonour, and corruption, shall be raised in incorruption, power, and glory:” yes, “this mortal body shall be fashioned like unto Christ’s glorious body,” and, together with our souls, be made partaker of everlasting felicity. All that we have to be concerned about, is, to be ready for the change; to seek an interest in that adorable Saviour who died for us, and to get an experimental “knowledge of him in the power of his resurrection,” that, “being rendered conformable to his death, we may by any means attain the resurrection of the dead.”

We condemn not the respect shewn to departed friends, when we consign them to the grave. The pomp and splendour indeed of some funerals are an insult, rather than an honour, to the putrefying remains of one who is paying the penalty of sin: but a modest respect is due to that, which lately was a temple of the living God, and which shall ere long be restored, in perfect purity, to the full enjoyment of his presence. Yet we need not be solicitous about this: let us only be anxious, whether for ourselves or others, to “fall asleep in Jesus;” and then, whether honoured or not in our funeral rites, we shall be raised, through him, to endless felicity and glory.]

MDCCXXIX

CHARACTER OF NICODEMUS

             John 19:39.

There came also Nicodemus, which at the first came to Jesus by night.

IT is generally supposed, that by conversion a man’s character is altogether changed. But this is by no means true. Divine grace gives a new direction to a man’s natural powers; but it does not divest him of them, so that he shall altogether cease to be the same as he was before. His moral dispositions, so far as they were evil, will be corrected; and, so far as they were good, will be improved: but the natural temperament of his mind will remain in a great measure the same as it was in his unconverted state, only under the controul of a higher and better principle. For instance, a bold and confident Peter will carry into his religious profession the same boldness and precipitancy which characterized him as a natural man: and, for the most part, a man’s besetting sins (due allowance being made for a change of age and circumstances) will prove his besetting sins even to his.dying hour. In conduct, the lion will become a lamb; but the disposition of courage or timidity will still adhere to each, according to his natural bias. Yet sometimes these matters shall be reversed, as we see in the history before us. At the period of our Lord’s lowest extremity, when he hanged dead upon the cross, a cowardly Nicodemus united with another no less timid than himself, Joseph of Arimathea, to honour the Saviour, whom the intrepid Peter had forsaken, and denied even with oaths and curses.

To cast further light upon this subject, I shall,

  I.      Consider the character of Nicodemus—

He was a man of very considerable distinction, at the time of our Lord’s death. In his religious profession he was a Pharisee; in his civil station he was a member of the great council of the nation, and a ruler and teacher in a synagogue; and in the habit of his mind, a candid and honest man. Having heard of the miracles which the Lord Jesus had wrought, he concluded, that a person endued with such powers must necessarily have come from God, and, consequently, must have much religious information to impart. He determined, therefore, to obtain an interview with Jesus, and learn from him whatever he was commissioned to reveal. And, when he went to Jesus, he, though possessed of such rank and authority himself, addressed that despised and persecuted Teacher by the respectful appellation of “Rabbi;” confessing his belief in him as a Teacher sent from God. Thus far all was well. But there were in Nicodemus two great defects, to which I must now call your attention:

  1.      His cowardice—

[Twice is Nicodemus mentioned after that interview; and both times is he stigmatized as the person that “went to Jesus by night.” In this he acted most unworthily. As a man of probity, he should not have been ashamed of doing what was right, or afraid of any censure he might incur by following the dictates of his own conscience. What have we to do with man’s opinion? We should approve ourselves to God, without so much as thinking, and much less fearing, what man may either say or do. It is the happiness of the Christian that he has none to fear, but God. But, wherever Christ comes in the ministration of the word, there are too many who are like-minded with Nicodemus; and are kept from seeking instruction for their souls, through “that fear of man which bringeth a snare.” Many will not even go so far as he. They have an inward conviction that this or that minister is really sent of God, and has most valuable information to impart; and yet they neither dare to hear him in public, nor to visit him in private, lest it should be known that they are inquiring after truth. Sad enemies are these to their own welfare, whilst they deprive themselves of opportunities which God has afforded them for the instruction and salvation of their souls! They may avoid the censure of men; but they have a stigma fixed upon them by God; and they have reason to fear that that Saviour, “whom they thus deny before men, will deny them before his Father and his holy angels.”]

  2.      His unbelief—

[Our blessed Lord, instead of reproaching him for his cowardice, immediately opened to him that doctrine which he most needed to hear, and which was of most immediate importance to one of his caste and complexion. Being himself a teacher of religion, and of that sect which was highest in repute for sanctity, he would of course think that he needed only some particular instruction which Jesus might have been commissioned to impart. But our blessed Lord told him, and with the strongest asseverations assured him, that he needed altogether a new birth; and that, without being born both, of water and of the Spirit, he could neither see nor enter into the kingdom of God. This, it might have been expected, Nicodemus should be well acquainted with: for the prophets, with whose writings he was so conversant, had most distinctly affirmed it — — — But Nicodemus could not at all comprehend such mysterious truths: he foolishly thought that our Lord must refer to some natural birth which his followers were to experience; and when our Lord explained himself more fully by a comparison which was familiar to all, and told him plainly that it was a spiritual birth that he spoke of, he still remained as ignorant as ever; saying, “How can these things be?” Hence our Lord reproved his unbelief; saying, “If I have told you earthly things, and ye believe not, how shall ye believe if I tell you of heavenly things?”

Thus it frequently is found amongst ourselves. Frequently do we see persons who are most exemplary in their morals and most intelligent in their minds, and, on the whole, of candid dispositions too, yet stumbling at the truths of the Gospel, and “unable to comprehend them, for want of a spiritual discernment.” And so it must ever be, when men “mix not faith with the word they hearf.”]

Having seen the character of Nicodemus, let us,

  II.      Make some remarks upon it—

This subject would open to us a very wide field for observation; but I content myself with observing, that in Nicodemus we see,

  1.      The power of the world in opposition to truth—

[It is clear that the words of our blessed Lord had made a lodgment both in the mind and in the heart of this timid man; and yet he did not dare to follow up his convictions. At no great distance of time, when the council was condemning Jesus unheard, Nicodemus ventured to express an opinion that such conduct was both ungenerous and unjust: “Doth our law judge any man before it hear him, and know what he doeth?” But for three years after this we hear no more of Nicodemus. No more does he seek to be instructed by our Lord, either in public or in private. The general voice was against our Saviour; and Nicodemus dared not to encounter the reproach that would be cast upon him, if he should be known to be, even in heart, a follower of the despised Nazarene. Who would have thought that “a ruler in Israel” should be so timid? But the fact is, that the more elevated any man is, the more fearful he is of subjecting himself to public observation and reproach. In St. Paul’s day it was thus. He appealed to the whole Church of Corinth: “Ye see your calling, brethren, how that not many wise men after the flesh, not many mighty, not many noble, are called.” And so it is in every age: let a man possess any distinction in society, and, instead of being emboldened by it to act according to his conscience, he is intimidated and restrained, and scarcely dares, even in private, to associate with one who is an avowed follower of Christ. In vain is it said that “the fearful shall not inherit the kingdom of God;” and that, “if we deny Christ, he also will deny usk.” So great is the power of a vain ungodly world, that we will please them rather than God; and, for fear of their censure, expose ourselves to the wrath of an offended God.]

  2.      The power of truth in opposition to the world—

[The seed, which had been sown in Nicodemus’s heart, “grew up, he knew not how;” and, in an hour when, according to all human calculations, we should have least expected it to shew itself, it sprang up, and brought forth fruit, to the honour of our blessed Lord. The Lord Jesus was now dead upon the cross; and to pay him any honour was at the peril of a person’s life. Yet then, when Christ’s own Disciples had forsaken him, Nicodemus, with “Joseph, who also had been a disciple, but secretly for fear of the Jews,” “went to Pilate, and begged the body of Jesus,” in order that they might inter it with such a measure of honour and respect as the present circumstances would admit of. The boldness of this petition is particularly noticed by St. Markn: but truth, if allowed to have its proper influence, will embolden any man, and make him to disregard even life itself, if duty call for the surrender of it. On this occasion the force of truth appears particularly conspicuous, when it animated two such timid persons to so perilous an adventure, to which they had not been called, and which they might have declined without the slightest imputation on their character. Let but truth erect its throne within the heart, and every adverse power it will utterly subdue.]

  What, then, is my ADVICE in relation to this matter?

  1.      Let us not covet the distinctions of this life—

[There is an idea prevalent amongst men, that the higher we rise in society, the greater will be our influence, especially if we stand well with the world, as not being “righteous over-much.” Now, I will grant that persons of this description can often do things which more decided characters would be unable to effect. I think it highly probable, that not all the Disciples together could have prevailed on Pilate to give them the body of Jesus; nor would the chief priests have suffered even Joseph and Nicodemus to have the body, if they had been generally known as followers of Christ. But the man that will draw back from Christ, and conform to the world with any such expectation as this, little thinks to what peril he subjects his own soul, and what a stigma will be fixed upon him by Almighty God, even if he should find mercy at his hands in the last day. Beloved brethren, know this, that “ye cannot serve God and mammon too.” “If ye will be friends of the world, ye must be the enemies of Godr,” and be dealt with as enemies in the eternal world. I mean not to discourage exertion in the pursuit either of wealth or science: but an ambitious coveting of distinction I must declare to be utterly inconsistent with true piety. “Love not the world, neither the things that are in the world: if any man love the world, the love of the Father is not in him.” I can have little doubt, but that if Joseph and Nicodemus had been in a lower sphere of life, they would have earlier confessed our blessed Lord. It was their elevation that kept them back: for lofty mountains are usually barren, in comparison of the lowly valleys. And you likewise may have reason to curse the day that ever you were raised to spheres of eminence and distinction. Be content, then, with the sphere in which it has pleased God to place you. If only you reflect, that “it is easier for a camel to go through the eye of a needle, than for a rich man to enter into the kingdom of heaven,” you will see the wisdom of that advice, “Seekest thou great things unto thyself? Seek them not.”]

  2.      Let us follow the dictates of our own conscience—

[How lamentable was it, that Nicodemus, for the space of three years, should suppress, instead of following, the voice of God within him. Were he now to return from heaven, and sojourn here again, what shame would he take to himself for such unworthy conduct! Beloved brethren, let us serve God, and him only, even though all around us should depart from him. Let us, like Caleb and Joshua, “follow the Lord fullyx.” Who does not admire Elijah, when he stood alone, as he thought, in the midst of all Israel? Thus let us do. “If the Lord be God, let us follow him,” in despite both of men and devils.]

  3.      Let us, whatever talents we possess, improve them for the Lord—

[Doubtless Joseph and Nicodemus felt, that on this occasion they could exert an influence which others did not possess: and they did well, in improving it for the Lord. Now, all of us, in our respective situations, have influence of some kind: and, whatever it be, let us use it diligently, for the honour of our God. There are times and seasons which we should seize; lest, by delay, they pass away, and our opportunity for serving God be lost for ever. Had Esther not promptly followed the advice of Mordecai, in going, at the peril of her life, to Ahasuerus, the whole nation of the Jews had perished. She was the only person that, humanly speaking, could interpose with effect: and God signally blessed her pious exertions. Let us, also, watch the calls of Providence, and every one of us, according to our ability, discharge the duties that lie before us. And, if a momentary fear arise in our hearts, let us, with Moses, “esteem the reproach of Christ greater riches than all the treasures of Egypt;” and, with the Apostle Paul, account martyrdom itself a ground of self-congratulation and of holy joyz.]

MDCCXXX

THE RESURRECTION OF CHRIST

  John 20:8, 9.

Then went in also that other disciple, which came first to the sepulchre, and he saw, and believed. For as yet they knew not the Scripture, that he must rise again from the dead.

ON this day was fulfilled that prophecy, which is so often quoted in the New Testament, “The stone which the builders disallowed, the same is made the head of the corner.” Yes, “this is the day which the Lord has made; we will rejoice and be glad in it.” It is true, the arrival of it in the first instance afforded no satisfaction either to the friends or enemies of our Lord. The earthquake that attended his resurrection filled the soldiers with consternation and dismay; insomuch that, when they saw “the angel who rolled away the stone from his sepulchre, they shook, and became as dead men:” and all the heads of the Jewish nation, when they saw how ineffectual their precautions had been, were mad with disappointment. The Disciples too were overwhelmed with grief: they had been taught to expect the resurrection of their Lord; yet they seemed to have really less expectation of it than his very enemies; so wholly were they absorbed in grief, and given up to despondency. At last, however, their sorrow was turned into joy; and they were constrained to believe, when they found it no longer possible to doubt.

We will endeavour to shew,

  I.      The reason of their unbelief—

Our text informs us, that “they knew not the Scripture”—

[Our Lord had often told them, that “he must be killed, and on the third day rise again.” He had spoken of it figuratively; he had declared it plainlyc; he had laid the whole stress of his religion upon it: and his very enemies considered that on this point depended either the proof of his Messiahship, or a decisive evidence of his imposturee. But his Disciples never understood him: one of them had even presumed “to rebuke him,” as though to talk of his death and resurrection was the result of needless fear or gloomy superstitiong. Thus, for want of considering what the Holy Scriptures, and their Lord, had spoken on this subject, they could not conceive that such an event as his resurrection should ever take place.]

To the same source must be traced the unbelief that generally prevails—

[The Scriptures speak plainly respecting our undone state by nature, and our recovery through Christ alone — — — But when we declare these things to men, they are ready to reply, “Doth he not speak parables?” — — — “They know not the Scripture;” they do not understand it; they do not regard it; they form their own opinions without any reference to it; and therefore they neither will, nor can, receive its decisions — — —]

But as their unbelief was at last vanquished, we proceed to inquire into,

  II.      The means by which it was overcome—

The Apostles diligently investigated the subject proposed to them—

[They were informed by Mary Magdalen, that the body of our Lord was removed from the sepulchre. Without loss of time they set out, as expeditiously as possible, to investigate the point. John being the younger man, and not, like Peter, oppressed with a load of guilt, arrived first at the place, and looked into the sepulchre: but Peter, being the more intrepid character, as soon as he arrived, went directly, and without hesitation, into the sepulchre, and saw the careful manner in which the linen and the napkin were folded up and laid in separate places, evidently showing that the body had not been taken away, nor had escaped but with the utmost calmness and composure. John, emboldened by his example, used the same means of ascertaining the fact; and, on discovering it, “believed” that Christ was indeed risen; whilst Peter, though “wondering at the things that had come to pass,” still retained some doubts respecting them. Still, however, the measure of conviction which was wrought in both their minds, was produced by the same means: but it was strongest on him, whose mind was most under the influence of love.]

In a similar way must all unbelief be vanquished—

[We must search and examine for ourselves: we must also vie with each other, as it were, in the pursuit of truth, animating and encouraging one another both by testimony and example — — — To such diligent and candid exertions is the faith of the Beræans ascribed: and wherever they are used, with prayer to God for the illumination of his Spirit, they will sooner or later assuredly succeed — — —]

From the circumstance of their not yielding an easy assent to what was told them, we shall be led to notice,

  III.      The grounds which are hereby afforded for our faith—

The Apostles were very slow to believe the fact of Christ’s resurrection—

[They would not believe the woman that had seen a vision: nor even when Mary had had a personal interview with him, would they believel; nor even when two of their own body had conversed with him. They would scarcely believe the evidence of their own senses. Nor, when all the others had been overpowered with the weight of evidence, would Thomas yield assent, till, by feeling the very wounds which had been made in the hands and side of Christ, he had a testimony which he could no longer doubt.]

But all this tends exceedingly to confirm our faith—

[Had the Disciples yielded an easy assent, their report had been the less worthy of credit: but when they were so incredulous, as to bring on themselves a severe rebuke from Christ for “their unbelief and hardness of heart,” their testimony may be relied upon; because they asserted nothing which they had not ascertained to be true by evidence the most solid and incontrovertible. In this view their word may be implicitly received: but when, in addition to all this, their testimony was confirmed by the visible descent of the Holy Ghost, and by miracles without number, and, lastly, by their willingness at all times to seal it with their blood, there can be no room to entertain a doubt respecting it; nor can any testimony whatever be worthy of the smallest credit, if theirs be not considered as beyond the reach of doubt.]

  Assuming then the doctrine of Christ’s resurrection as proved, let us CONTEMPLATE,

  1.      The benefits dependent on it—

[Every part of our salvation depends on this, even more than on his death itself — — — O learn to see this, as the Apostles, when fully instructed, saw it! and rejoice in seeing every thing secured to you both for time and eternity — — —]

  2.      The duties arising from it—

[Your great duty is, to be conformed to his resurrection; dying to sin, as he died for it, and living to God, even as he does — — — All the affections of your soul must follow him; and the renovation of your life correspond in all things with the pattern which his resurrection exhibits to your view — — — Remember however to look to him for strength; for “without him you can do nothing,” but “through his strength you can do all things” — — —]

MDCCXXXI

INSPIRATION AND AUTHORITY OF THE APOSTLES

  John 20:21–23.

Then said Jesus to them again, Peace be unto you: as my Father hath sent me, even so I send you. And when he had said this, he breathed on them, and saith unto them, Receive ye the Holy Ghost: whose soever sins ye remit, they are remitted unto them; and whose soever sins ye retain, they are retained.

IT is not easy to conceive what disappointment our Lord’s Disciples must have felt, when they found that he was dead upon the cross, and committed to the silent tomb. “They had expected that he was the person who should redeem Israel:” and the wonderful works which he had done, had appeared to justify that expectation: but, behold, his enemies had prevailed against him, and the hopes which they had entertained were altogether frustrated. But our blessed Lord left them not long in this disconsolate condition. He soon gave them evidences that he was risen from the dead. To some he appeared on the morning of his resurrection: and “in the evening of that day” he came to them all, whilst they were assembled, with closed doors, for fear of the Jews; and both spake peace to their troubled minds, and renewed to them the commission which he had given them to preach his Gospel to the world; enduing them, at the same time, with a more abundant measure of qualifications for their ministry than he had hitherto conferred; and assuring them, that all which they either said, or did, on earth, under the influence of his good Spirit, should be confirmed and ratified in heaven.

Interested as we are in the office which was here assigned them, it will be well for us to ascertain, with some precision,

  I.      The measure of inspiration given them—

The commission which the Apostles now received from Christ resembled that which Christ himself had received from the Father—

[Christ was furnished by the Father for the office that was assigned him. “The Spirit of the Lord God was upon him,” yea, and “was given to him without measure.” “The Spirit of the Lord rested upon him, the Spirit of wisdom and understanding, the Spirit of counsel and of might, the Spirit of knowledge and of the fear of the Lord, and made him of quick understanding in the fear of the Lordd.” At the time of his baptism, the Holy Spirit was sent down in a visible manner, both to attest his mission, and to qualify him for it. And this was the way chosen by God for manifesting to the world the commission given to the Apostles, and for imparting to them, at the same time, the qualifications necessary for the discharge of their high office.]

On them the Lord Jesus poured out the gift of the Holy Spirit, to fit and qualify them for their work—

[His “breathing on them” was merely an emblematic sign, to shew them that he was empowered to communicate the Holy Spirit to whomsoever he would. He had before told them, that “he would send unto them the Holy Spirit from the Father:” and he now imparted to them that heavenly gift; and assured them, that, within the space of a few days, they should be baptized with the Holy Ghostg,” and receive him in that abundant measure which would be necessary for the perfect execution of the various duties to which they would be called.

But there was, doubtless, an infinite disparity between our Lord and his Disciples, both as to the measure of inspiration with which they were endued, and as to the perfection of holiness which they possessed. The knowledge of our blessed Saviour was co-extensive with the knowledge of his heavenly Father; and in him was not the smallest possible imperfection: but they were still weak and sinful, and liable to err, except when under the immediate guidance of the Holy Spirit. In acting, we know, in the instance of St. Peter, how fallible they were: and in recording what they had been commissioned to declare, they were left to themselves, to use their own language, and to report what they knew: they were indeed assisted by the Holy Spirit, who “brought all things to their remembrance;” and by the Spirit they were instructed in things which they could not otherwise have known: and by the same Spirit they were kept from error of every kind: so that all which they have spoken must be regarded as the word of God, no less than if their very words had been dictated from above: for though, I say again, they were left to record every thing in their own language, yet, in all that they stated, and in all that they revealed, they were kept from error of every kind and every degree. If, on some occasions, they delivered any thing from their own minds, as matters of opinion, and not as divine authority, they failed not to inform the reader in what light he was to regard that particular sentiment which was so delivered: but in all other matters they claimed the authority of God himself, as sanctioning and confirming all that they uttered in his namel.]

This will yet more fully appear, whilst we consider,

  II.      The authority committed to them—

The words in which this authority was conveyed have been grievously misinterpreted and perverted—

[The ministers of the Church of Rome found on this, and other similar passages of Holy Writ, a claim to the power of forgiving sins. When, indeed, they are accused of this, they will deny it, and will endeavour to explain away their arrogant assertions. But it is a fact, that they teach their people to conceive of them as possessing this power: and their people do entertain this opinion, and do look to them to exercise this power; and do submit to their unscriptural impositions, under this fallacious hope; aye, and do pay them, too, for administering to them this indulgence. This power, say they, was given to St. Peter; and therefore the Pope, as the successor of St. Peter, possesses it. This power too, say they, was given to the Church; and therefore they, as constituting the Church, possess it. And again: this power was given to all the Apostles; and therefore they, as descendants of the Apostles, possess ito. But when did Peter ever exercise this power? Did he, when he first preached to the Jews? When, under great agony of mind, they cried, “Men and brethren, what shall we do?” did he say, “I, I Peter, forgive you?” No: he assumed no such power to himself; but said, “Repent, and be baptized, every one of you, in the name of Jesus Christ, for the remission of your sins.” Did he arrogate to himself any such power, when he opened the kingdom of heaven to the Gentiles? No: when they would have been ready enough to yield him even divine honours, he forbad themq; and, instead of saying “I forgive you,” he referred Cornelius and his company to the Lord Jesus Christ, as the only source of hope and peace; saying, “To HIM give all the prophets witness, that, through his name, whosoever believeth in him shall receive remission of sins.” When our blessed Lord himself forgave sins, the surrounding Jews, conceiving of him as a mere man, accused him of blasphemy. And their accusation was just, if he was not God; for, “who can forgive sins, but God onlys?”]

What, then, is the true import of the passage?

[The authority vested in the Apostles was not personal, but official; or rather, I should say, did not exist at all in themselves, but only as declaring the character of those whom God would accept or reject in the day of judgment. So far as this power was exercised in inflicting or removing censures from any members of the Church, it had relation only to this world. So far as it related to the eternal world, it was altogether declarative, and in no respect judicial. It accorded exactly with the authority of the priests under the law, when they were called upon to judge respecting lepers: there were given marks, whereby they were to try every case that came before them: where those marks were found, they pronounced the person leprous: and where they were not found, they absolved him from the charge of leprosy. So the Apostles have laid down, with the utmost clearness, the marks whereby a child of God may be discerned, and be distinguished from an hypocritical professor: and according to what they have declared shall every case be decided in the day of judgment: those whom they have pronounced forgiven, shall be forgiven; and those to whom they have assigned a sentence of condemnation, shall assuredly be condemned. This was the power which they exercised: and this power still resides in those who, as God’s ambassadors, are authorised by him to declare his will to men. So far as they judge according to the written word, the sins of men, as remitted or retained by them, shall be remitted or retained in heaven.]

  That we may bring this subject home for more general use, I would call you to NOTICE from it,

  1.      What aid is reserved for you in the discharge of your duties—

[You need, in your respective callings, the influence of the Holy Spirit, as much as ever the Apostles did. And to you shall it be given, as freely as ever it was conferred on them — — — The Lord Jesus Christ has “the residue of the Spirit” still abiding in him: and if you pray, “Lord Jesus, breathe on me!” he will in no wise refuse your requestx.]

  2.      How to judge of your state before God—

[Men will pretend to declare, with great confidence, that such and such characters, which they account good, have nothing to fear. You yourselves, too, may have formed a strong opinion on such points. But I warn you, that whatever you or the world may think, God’s judgment shall stand; and his final sentence shall be in exact accordance with his written word. Your one inquiry therefore must be, “What saith the Scripture?” for assuredly those whom the Scripture acquits, shall be acquitted; and those whom the Scripture condemns, shall be condemned. “To the word, therefore, and to the testimony. Whoever they be that speak not according to this word, there is no light in them.”]

MDCCXXXII

THOMAS’S UNBELIEF REPROVED

  John 20:27, 28.

Then saith he to Thomas, Reach hither thy finger, and behold my hands; and reach hither thy hand, and thrust it into my side: and be not faithless, but believing. And Thomas answered and said unto him, My Lord and my God.

IT is worthy of observation, that the inspired writers shew no solicitude to conceal their own faults, or the faults of each other; but that they relate every thing with artless simplicity, precisely as it occurred. The Disciples were all, without exception, reproved as “fools, and slow of heart to believe what had been written by the prophets” of old. But Thomas in particular gave way to unbelief, and would not credit the resurrection of his Lord, even after all the others were convinced of it. This, however, was overruled by his Divine Master, for the good of the Church in all ages: for, whilst it was an occasion of a particular manifestation of Christ to him, it brought forth from him as glorious a confession of Christ, as any we find in the inspired volume.

From that manifestation, and that confession, we shall be led to shew,

  I.      The evidence we have of the truth of Christianity—

Of course we cannot enter now into the consideration of the evidences at large: we must confine our attention to the two which are mentioned in the passage before us;

  1.      The testimony of the Apostles in general—

[They had no expectation that their Lord and Master would rise again: and when they were informed that he was risen, they knew not how to believe it. However, the numerous proofs which they had of it on the very day on which he rose, and particularly his presence with them all on the close of that day, convinced them fully that he was indeed risen, and that the same body which had been crucified was restored to life. From that time they entertained no doubt respecting this fundamental article of their faith. On the contrary, as soon as ever the Holy Ghost had descended on them on the day of Pentecost, they spake of it with great boldness, and urged it as a decisive proof that Jesus was the true Messiah. In this testimony they all concurred; nor could the most cruel menaces or persecutions at all abate their confidence in maintaining it. Having themselves had such abundant opportunities of ascertaining the truth of his resurrection during the forty days that he continued upon earth, they were ready to seal their testimony with their own blood, and did actually lay down their lives in confirmation of it. To this conduct they had no temptation whatever; for they knew that nothing but trials and persecutions, imprisonments and death, would be their portion in this world. With what confidence they themselves relied upon this truth, may be seen from their writings: and, if we receive not their testimony, there must be an end of all testimony whatever; since nothing ever was, or can be, so incontrovertibly established, as this fact.]

  2.      The testimony of Thomas in particular—

[His doubts might seem to justify a suspicion of the veracity, or at least of the judgment, of all the other Apostles: but it rather adds weight to their testimony; since it shews his absolute determination never to acknowledge that fact to have taken place, till it should be proved to him by such evidence as it would be impossible to withstand. Indeed the proof which he required was most unreasonable; for, if our Lord was to submit his wounds to be inspected by all mankind, in order to gain their assent to the truth of his resurrection, he must never go up to heaven at all, but continue on earth to the very end of the world, in order that every person in every successive generation might have the evidence here required. For, if Thomas could not credit the other Apostles who had touched and handled their Lord’s body, why should he expect others to credit him? And why should not every one to the end of time demand for himself the same evidence that he did? But our Lord was pleased to gratify his unreasonable desire; and by thus extorting from him an acknowledgment of his resurrection, he has given to the world such a proof of it as incredulity itself can now no longer withstand.]

Thomas, overcome by this evidence, shews in his acknowledgment,

  II.      The faith it should produce in us—

It is not an assent to the mere fact of Christ’s resurrection that is required of us, but,

  1.      An assent to all those truths which the resurrection of Christ was intended to confirm—

[Our Lord referred men to his resurrection as the proof of his Messiahship, and as the evidence that the religion which he established was of God. Accordingly, we must consider every word of Christ as confirmed beyond all doubt, the very moment we acknowledge the truth of his resurrection. The divinity of his person, as “Emmanuel, God with us;” the nature of his death, as “a propitiation for the sins of the whole world;” the certainty of acceptance to all that should believe in him; together with the whole plan of the Gospel salvation; must be regarded as inseparably connected with that event, and infallibly established by it — — —]

  2.      A cordial approbation of them—

[To suppose that the words of Thomas were a mere exclamation, only shews to what miserable shifts Socinians are reduced, in order to maintain their views of Christianity. For, not to mention that such an horrible profanation of God’s holy name could not be supposed to issue from an Apostle, in the very presence of his Lord, under such peculiar circumstances, we are expressly told that Thomas addressed those words to our Lord himself; and consequently they can be interpreted in no other way than an acknowledgment of Christ as “his Lord and his God.” And here we may observe, that Thomas does not merely acknowledge Christ from the conviction of his mind, in the same way as the worshippers of Baal acknowledged the supremacy of Jehovah, “The Lord, He is the God; the Lord, He is the God;” but with most affectionate endearment claims him as his Lord, and his God. Thus must we do: we must receive him as our God and Saviour, determining to rely on him alone, to confess him before the whole world, to consecrate to him all our powers both of body and soul, and to glory in him as “all our salvation and all our desire.” The language of our hearts must be, “Whom have I in heaven but thee? and there is none upon earth that I desire besides thee.”]

  From a more particular view of this narrative, we may LEARN—

  1.      The evil of unbelief—

[Infidels pretend that their doubts arise from a want of evidence: but they in reality arise from an indisposition of heart to weigh with candour the evidence before them. This was the fault which Thomas now committed. He did not dispassionately consider the testimony of the other Apostles, but determinately set himself against it; and would admit of no proof, except such as he himself should presume to dictate. And justly might he have been left for ever to perish in his unbelief, because he would not receive a testimony that was decisive of the point. It is precisely thus also with nominal Christians, who, while they admit the truth of Christianity in general, deny every truth that presses on their consciences, and will receive nothing that does not accord with their own preconceived notions. But, as they who came out of Egypt, as the Lord’s people, perished in the wilderness through their unbelief, so will these never enter into the heavenly Canaan, unless they receive, and act upon, the whole “truth as it is in Christ Jesus.” There is quite evidence enough to satisfy the humble inquirer: there is no real ground for doubt, either respecting the way of salvation through a crucified Redeemer, or respecting that holiness of heart and life which he requires: and if men will not “receive the truth in the love of it,” they must expect that “God will give them up to believe a lie,” to the everlasting ruin of their souls.]

  2.      The folly of neglecting ordinances—

[Thomas was not with the other Apostles on the evening when our Lord first appeared to them; if he had, there is reason to suppose that he would have been satisfied of the truth of Christ’s resurrection, as well as they. But, through his absence, he lost that opportunity of beholding his risen Lord; and thus continued in a state of anxious suspense for a whole week, after the rest were “filled with joy and peace in believing.” As we know not the reason of his absence, we do not condemn him for it: but his loss was the same, by whatever it might be occasioned. And have not many of us suffered loss through our absence from the house of God, or the neglect of private ordinances? It is highly probable that the doubts and fears of many are to be traced to this source: they live without the light of God’s countenance, because they are not careful “to walk with God:” they neglect him; and then he hides himself from them. We can scarcely doubt but that all of us might have enjoyed far richer manifestations of the Saviour’s love, if we had been more diligent and watchful in our performance of religious duties. “Let us not then forsake the assembling of ourselves together (as the manner of some is),” or intermit our exertions in our secret chamber: but, if we should even wait without a blessing as long as the cripple waited at Bethesda’s pool, let us at least secure this consolation, that we have not lost it through our own neglect; and expect assuredly, that, if we are “steadfast and immoveable in waiting upon God, our labour shall not be in vain in the Lord.”]

  3.      The wonderful condescension of the Lord Jesus—

[Notwithstanding the obstinate unbelief of Thomas, our Lord did not cast him off, but even appeared a second time to his Disciples, on purpose to grant him the evidence he desired. What amazing condescension was this! Yet it is precisely such as all of us experience at his hands. “He is not extreme to mark what is done amiss” by any of us: He bears with our infirmities, “not breaking the bruised reed nor quenching the smoking flax, but bringing forth judgment unto truth.” We, alas! are too often unreasonably dictating to him, when we should rather be meekly submitting to his providence and grace: we refuse to rest upon his promises, unless they be applied to us in such a particular way, or we be enabled to find in ourselves some particular warrant for our faith. But we should take his promises simply as they are given; and expect the accomplishment of them, not because we are worthy, but “because He is faithful who has promised.” We do not mean that we are to expect him to save us whilst we are living in sin; for he has not anywhere promised any such thing: but we would have all to “walk by faith, and not by sight;” for it is still as true as ever, that “blessed are they that have not seen, and yet have believed.”]

MDCCXXXIII

THE USE AND INTENT OF OUR LORD’S MIRACLES

  John 20:30, 31.

And many other signs truly did Jesus in the presence of his disciples, which are not written in this book: but these are written, that ye might believe that Jesus is the Christ, the Son of God; and that believing ye might have life through his name.

THOUGH the miracles which are recorded in the Gospel are very numerous, yet are they few in comparison of those which were wrought by our blessed Lord. If all that he performed were distinctly related with all their attendant circumstances, St. John tells us, in the hyperbolical language of the east, that the whole world would scarcely be able to contain the books that would be written. Some however are transmitted to posterity as a specimen of the rest, in order that we may be assured of Christ’s divine mission, and be led to believe in him to the salvation of our souls.

The evangelist, stating both the immediate and the ultimate end for which his Gospel was written, declares, that the assuring us of Christ’s divine mission was,

  I.      The immediate end—

Our blessed Lord declared himself to be “the Christ, the Son of God”—

[It was not in the character of a common prophet that our Lord appeared; he assumed to himself titles to which no human being had aspired, and declared himself to be the Son of God, the incarnate Deity, the Saviour of the world — — —]

For the conviction of the people of that day he wrought unnumbered miracles—

[Miracles are works contrary to the common course of nature, works which God alone is able to perform. Hence, when wrought in confirmation of any point, they are justly considered as authenticating that which they are intended to support; because they prove a divine concurrence; and we cannot suppose that God should enable any man to work miracles merely to establish falsehood, and to deceive his people.

There have indeed been sorceries and enchantments practised, perhaps also miracles, in support of error. But, in the case alluded to, God suffered Satan to exercise extraordinary powers in order to harden him who obstinately opposed his will, and to confirm him in the delusions which he had chosen for himself. Yet in those instances did he give abundant proof of his own superiority, and leave the confounded monarch without excusee.

That the miracles which Jesus did, were intended to convince the Jews of his Divine mission, and that they were sufficient for that end, is manifest from the appeal which he himself repeatedly made to them in this very view. The completion of prophecy was indeed a decisive proof of his Messiahship to those who could compare the prophecies with the events; but that was a long and arduous process; a work which but few were competent to undertake: whereas the working of miracles afforded a short, compendious, and incontestible evidence to the eyes of all who beheld them.]

For the conviction of future ages these miracles were recorded—

[If there had been no written documents of the things that were transacted, we could not have been sure that our information respecting them was correct; seeing that many variations must inevitably happen in traditions handed down through so many succeeding ages. But when the miracles of our Lord were recorded by persons who were eye-witnesses of the same, and these records were speedily circulated amongst myriads who also had been spectators of them; and when in these very writings an appeal was made to the bitterest enemies of our Lord, who would have been glad enough to contradict the assertions of the Evangelists on a supposition that they could have been disproved; these records come down to us with an evidence not at all inferior to ocular demonstration: and if any man reject the testimony which is thus sanctioned both by friends and enemies, he is wilfully blind, and would reject any other evidence that could be given him.]

But though this was the immediate intent of these written memorials, the salvation of our souls was,

  II.      The ultimate end—

Merely to prove to us that Jesus was the Christ, the Son of God, would have been a fruitless task, unless our believing of that record would conduce to our benefit. But the Apostle knew, that our whole salvation depends upon it; and therefore, in transmitting an account of our Saviour’s miracles, he sought to bring us to the enjoyment of life;

  1.      Of spiritual life—

[The unbeliever is “dead in trespasses and sins:” he is as incapable of spiritual exertion, as dry bones, that have been entombed for many years, are of exercising the functions belonging to the bodyi. Nor is it by working, that he is to obtain life (for he must have life before he can work aright] but by believing in the Lord Jesus Christ. By believing, he becomes united to Christ, as a scion that is grafted into a new stock; and he derives life from him, as a branch does from the tree, or as a member from the head. No sooner is that union formed, than he becomes a new creaturel; “he is passed from death unto life;” and is “purged from dead works to serve the living God.” For the sake of Christ he is made “a partaker of the Divine nature:” “Christ himself lives in him,” and “is that very lifeo,” whereby he is enabled to live to God.]

  2.      Of eternal life—

[The life begun on earth, is not like the natural life that shall soon expire; it is an incorruptible seed, an immortal principle, which, when watered and invigorated by continued supplies of grace, shall flourish in heaven for evermore. The soul that is quickened by faith in the Lord Jesus, has also its iniquities forgiven. It stands immediately in the nearest relation to the Deity. The believer is a child of God, an heir of God, a joint-heir with Christ. A throne is prepared for him in heaven: and, on his dismission from the body, he shall be exalted to an eternal participation of the Divine glory.

Now this is the object which the Evangelists had in view, when they recorded the miracles of our Lord. They endeavoured to convince us, that Jesus was the Christ; yet not merely to extort from us a speculative assent to this truth, but to make us rely on him as our Saviour, that we might experience the true “end of our faith, even the salvation of our souls.” This was an end worthy the inspired writers, an end, which has in myriads of instances already been accomplished, though its success hitherto has been only as the drop before the shower.]

  INFER—

  1.      How should we value the Holy Scriptures!

[All the books that ever were written are of no value when compared with the sacred volume. In the Scriptures, we not only think, but know, that we have eternal life. They testify of Christ: they declare him to be our incarnate God, our all-sufficient propitiation, our ever-living advocate, our Almighty friend. He is no longer sojourning with us on earth; but we may see him, hear him, converse with him, and enjoy the most intimate fellowship with him, in his word. In that word we may find abundance to confirm our faith, to enliven our hope, to direct our feet, to answer every purpose which our hearts can wish. Let us then “search the Scriptures:” let our meditation be upon them: let them be “sweeter to us than honey and the honey-comb:” let them be “esteemed by us more than our necessary food.”]

  2.      How careful should we be to exercise faith on Christ!

[All our knowledge even of the Scriptures themselves will be of little use to us, unless we be possessed of a living faith: they will indeed “make us wise unto salvation;” but then it is “through faith in Christ Jesus.” More can not be said, and less must not, respecting the excellency of faith, than what is spoken in the words of our text. Every thing relating to spiritual or eternal life must be received by faith, and maintained by faith. In heaven this principle will be superseded; but till we arrive at those happy mansions, we must “walk by faith,” and “live altogether by faith on the Son of God, who loved us, and gave himself for us.”

Let us then read the Scriptures, in order to increase and confirm our faith: let even the strongest believer improve them to this end; and in due time he shall be where faith is lost in sight, and hope in enjoyment.]

MDCCXXXIV

INQUIRIES ABOUT LOVE TO CHRIST

  John 21:17.

He saith unto him the third time, Simon, son of Jonas, lovest thou me? Peter was grieved because he said unto him the third time, Lovest thou me? And he said unto him, Lord, thou knowest all things; thou knowest that I love thee.

IT requires much wisdom to discharge the office of a reprover aright. We have a duty to the Church, not to countenance sin in any one, and least of all in a person professing godliness: on the other hand, we have a duty to our offending brother, not to wound his feelings by a needless severity. If his fault have been private, a private admonition will suffice; but if his sin have given open offence, we must bear a public testimony against him, and require a public acknowledgment of his fault. Our blessed Lord was full of compassion towards Peter, after his shameful dereliction of duty: he looked upon him with pity; he appeared to him before any other of his Apostles; and restored him publicly to his office, from which he had fallen. But in what manner did he restore him? He drew forth from him, in the presence of all the Apostles, repeated confessions of his faith and love; and re-invested him with his Apostolic commission, precisely as often as Peter had publicly renounced it.

The questions put to Peter on this occasion, and the answers he gave to them, will naturally furnish us with the following remarks:

  I.      That repeated violations of duty are a just ground for questioning our love to Christ—

There is no surer test of our love to Christ, than our obedience to his commands—

[This is what our blessed Lord himself requires as the fruit and evidence of our love; “If ye love me, keep my commandments.” And certainly a more unexceptionable test cannot be conceived. Had he required only some particular feelings, a person of a sanguine disposition might easily have wrought up himself to those frames which he supposed to be indications of love to Christ: and many, on the contrary, might have been discouraged, under the idea that they never had experienced what was necessary to their salvation. But the evidence of an obedient life is such as no man can have who does not love the Lord, and as every man will have who does love the Lordc: so that it is less likely to be mistaken than any other, and carries stronger conviction with it: it enables us to determine with certainty, who does love him, and who does not. St. John, who was, beyond all others, the loving, and beloved Disciple, not only establishes this as the most unequivocal test of our love, but without hesitation pronounces him a “liar,” who pretends to have any knowledge of the Saviour, without justifying his pretensions by this mark. We may therefore assume this as an infallible distinction between those who are sincere followers of Christ, and those who are only hypocrites and dissemblers with God.]

In proportion as this evidence is wanting, doubts must be entertained of our love to Christ—

[We speak not now of a course of open sin, which would at once brand us as enemies of Christ: nor, on the other hand, do we speak of those infirmities which are found in the best of men: we refer rather to those habitual deviations from duty which afford us just reason to doubt of our state. We know that, amongst men, there is always a desire to please those whom we love. The “loving one another in word and in tongue is contrasted with the loving in deed and in truth.” And supposing the fact to be true, that was an unanswerable question which Delilah put to Sampson; “How canst thou say ‘I love thee,’ when thy heart is not with meh?” If then our heart be not with Christ, if we seek not after him in earnest prayer, if we feel no desire to do his will, if we live in a way which is displeasing to him, if we indulge dispositions and habits which are directly opposite to those which he himself cultivated, how can we imagine that we love him? Such a life is rather characteristic of his enemies than of his friends: and, while we live in such a state, we have far greater reason to suspect our love to him, than to indulge any confidence respecting it.]

We wonder not that “Peter was grieved” at being a third time questioned about the sincerity of his love: for we cannot but feel,

  II.      That the very existence of a doubt respecting it ought to fill us with deep concern—

Let it only be considered, what such a doubt implies: it involves a doubt,

  1.      Respecting our interest in God’s favour—

[There is no medium between a state of acceptance with God, and of obnoxiousness to his wrath and indignation. We must either be his friends or his enemies: we must either be his children, or “the children of the wicked one.” Now our blessed Lord has said, “If God were your father, ye would love me:” and consequently, if there be room for questioning our love to him, there is room also for questioning our relation to God. And is it not an awful thing to doubt, whether we be children of God, or children of the devil? Is it a light matter, to whom we belong? Should any man feel composed or satisfied, till he has ascertained this point on sure and scriptural grounds?]

  2.      Respecting our prospects in the eternal world—

[There are two states, in one or other of which all will be placed as soon as they go hence: to some will be assigned a state of happiness in heaven; to others a state of misery in hell: and whichever be our lot, it will be eternal.

Now that heaven cannot be the receptacle of those who love not the Lord Jesus, is evident: for what should they do there: or how could they be happy, if they were there? We are not happy even here amongst those whom we do not love; notwithstanding we may manage to conceal our aversion, and to put on a cheerful countenance before them: but in heaven there can be no concealment: our real dispositions will all be manifest; and if we cannot cordially unite in the exercises of those around us, we shall find nothing to amuse or divert our minds: in other words, if our whole delight be not in singing “praises, to God and to the Lamb,” we shall find no congeniality of sentiment with those around us, nor any occupation suited to our taste: and the very consciousness of our unfitness for the place, will render the place dreary, the company odious, the employment irksome.

And must it not be inexpressibly painful to be left in suspense; to see time running away, and eternity fast approaching, and not to know whether we shall spend that eternity in heaven or in hell? If we were not ourselves melancholy examples of the same obduracy, we should wonder how any one could give sleep to his eyes, or slumber to his eye-lids, till he had attained some solution of this doubt. Were he only in suspense about the issue of a trial for life and death, it would create considerable anxiety: how much more then should it, when it respects everlasting happiness or everlasting misery! Well indeed may that man be grieved, who is in the least doubt what answer he shall give to the question in our text, “Lovest thou me?”]

We cannot however but take occasion from the instance before us to observe,

  III.      That notwithstanding we have deviated for a time from the path of duty, we may be so far recovered as to warrant an appeal to Christ, that we do indeed love him—

God forbid that we should encourage any man to think lightly of sin; or that any thing we speak for the comfort of true penitents should have such a construction put upon it. Yet we must not conceal the truth, for fear it should be perverted; nor must we forbear to magnify the grace of God, lest some one should abuse it. Our position, properly understood, will not sanction false confidence in any man. We concede, that a man may have fallen as grossly as ever Peter did, yet may he afterwards recover his confidence towards God, provided, like Peter, he,

  1.      Bitterly bewail his sin—

[Peter, after his fall, “went out and wept bitterly:” and as our Lord had particularly “prayed for him, that his faith might not fail,” we can have no doubt but that he sought for mercy in God’s appointed way. Now let this be done in sincerity and truth, and we do not hesitate to declare, that it shall not be done in vain: whether the guilt be contracted by an ignorant opposer of the Gospel, or a backslidden professor of it, and whether it be more or less heinous, it shall certainly be forgiven, and peace shall be again restored to his wounded conscience. “God will heal his backslidings, and love him freely,” yea, and seal a sense of his pardoning love upon his soul. Upon his confessing with David, “I have sinned against the Lord,” the Lord will say to him, “I have put away thy sin; thou shall not die.” But besides this he must,]

  2.      Take occasion from his fall to search out and mortify his besetting sin—

[Peter’s besetting sins were self-preference, and self-confidence. He had such an over-weening conceit of his own strength, that he engaged, that “though all the other Apostles should forsake their Lord, he never would: no; he would rather die with him than deny him.” To this our Lord alludes in his first question, “Lovest thou me more than these?” To that part of the question Peter made no reply: he would no more boast of his superiority to others; but was contented with affirming what from his inmost soul he knew to be true. Moreover, he seems many years afterwards to have had in view his own fatal miscarriage, when he gave that advice to the Church at large; “Be sober, be vigilant; for your adversary the devil goeth about as a roaring lion, seeking whom he may devour: whom resist, steadfast in the faith.” Thus he learned both humility and caution from his past experience.

A similar effect in us will warrant a similar assurance of our love to Christ. It is often a long time before our besetting sin be even known to us: for sin has such a bewitching power, that it makes us not unfrequently admire as a virtue, what others see and know to be a weakness and a crime. Pride, envy, covetousness, and a variety of other evils, often lurk and reign in us, while we are scarcely sensible of their existence in our hearts. Now if we have been led to search out these hidden abominations, to mourn over them, to subdue and mortify them, and maintain a spirit directly opposed to them, we can scarcely wish for a clearer evidence of our sincerity: the very fruit we produce, indisputably proves our union with Christ; and consequently justifies an assured conviction of our love to him. Thus humbling himself for his iniquity, he must yet further,]

  3.      Be determined, through grace, to live and die for Christ—

[If sin be unrepented of, or self-confidence be indulged, our resolutions, like Peter’s, may prove fallacious: but if formed with a humble dependence upon Divine grace, and with a penitent sense of our former miscarriages, they afford a strong additional testimony on our behalf. Peter speedily evinced the renovation of his soul, when with undaunted courage he charged home upon all the Jewish Sanhedrim the murder of his Lord, and set at nought all their threatenings against him. And if we also are enabled boldly to confess Christ, and cheerfully to suffer for him, and unreservedly to devote ourselves unto him, the matter is clear; we do indeed love him; and we may appeal to the heart-searching God that we “love him in sincerity” and truth.]

Let us now institute the same all-important INQUIRY, and address to every one of you the question in the text. Let each one put his own name in the place of Peter’s, and conceive the Lord Jesus Christ saying to him, Lovest thou me? Perhaps all of you, except a few humble and contrite souls, will be ready to answer this question in the affirmative: but if you would enter more dispassionately into it, some of you might possibly apply to yourselves what was spoken to the unbelieving Jews, “I know you, that ye have not the love of God in you.” Others of you might be in doubt what answer to make; while others might be able to adopt the language of Peter, “Lord, thou knowest all things; thou knowest that I love thee.”

  Taking for granted that there are these three descriptions of persons here present, we shall ADDRESS ourselves,

  1.      To those who manifestly do not love the Lord Jesus Christ—

[How surprising is it that there should be such persons in the world! yet this is the state of the generality even of those who live in this Christian land. And what shall I say to them? Are you not yourselves amazed at your own wickedness? Do you not appear to yourselves to be even monsters in impiety? Not to love Him, who is infinitely lovely! Not to love Him, who is so beloved of God, and of the holy angels, and of all the saints both in heaven and earth! Not to love Him, who has so loved you as to give himself for you, and to lay down his own life a ransom for your souls! How astonishing is it that his wrath has not long since broken forth against you to the uttermost to consume you! Must you not assent to the justice of that denunciation, “If any man love not the Lord Jesus Christ, let him be anathema, maran-atha?” And do you not tremble lest the curse of God should come upon you? O rest not in a state of such dreadful guilt and danger: but contemplate HIM; and turn unto HIM; and make HIM “the only beloved of your souls.”]

  2.      To those who are in doubt whether they love him or not—

[Do not leave this matter any longer in suspense. Search your own hearts, and beg of God to search and try you. Indulge not a needless scrupulosity on the one hand, neither “speak peace unto your souls lightly” on the other hand. Of the two, it were better to be distressed by raising the standard too high, than to deceive yourselves by putting it too low; because, in the one case, your pain will be only small and transient; whereas, in the other, it will be unspeakable and eternal. Not that it is at all needful to err on either side: the marks and evidences of true love to Christ are laid down with the utmost precision in the Holy Scriptures; and if you read the Scriptures with earnest prayer to God for the illumination of his Spirit, “He will guide you into all truth.” If you are destitute of true love, he will convince you of sin; and if you are possessed of it, he will shine upon his own work, and give you the witness of his Spirit that you are his. Your Lord and Judge “knoweth all things:” him therefore you cannot deceive: O pray that you may not deceive yourselves.]

  3.      To those who can truly say, “Lord, I do indeed love thee “—

[How sweet to you must be those words of our Lord, “If any man love me, my Father will love him, and we will come unto him, and make our abode with him.” You may rest assured, that these words shall be fulfilled to you. There is not any mercy which God will not vouchsafe to those who make Christ their ALL IN ALL. While you have a scriptural evidence that you do this, you have a right to rejoice: and your joy is an earnest of that everlasting blessedness which you shall possess in his immediate presence.

Be careful then to “abide in his love.” Guard against every thing that may impeach the sincerity of your regard. “Keep yourselves diligently in his love;” and be attentive to the duties of your calling, whatever they may be. To Peter, who was a minister of his Gospel, our Lord said, “Feed my sheep; feed my lambs; feed my sheep.” This he required of him as the best testimony of his regard. To you he says, “Finish the work which God hath given thee to do.” Can you instruct others, whether adults or children? embrace every opportunity with joy. Can you do any thing whereby your Lord may be glorified? do it: and “whatever your hand findeth to do, do it with your might.”]

[ANOTHER EXORDIUM.—It is universally acknowledged, that men ought to inquire into their actions, so far at least as to ascertain that they are just and honourable: but few are aware of the obligation which they lie under, to examine the dispositions of their minds towards God. Yet this is of prime importance. We should ask ourselves frequently, Do I love God? Do I love the Lord Jesus Christ, my Saviour? This was the question which our Lord himself put to Peter after his fall. The question and the answer given to it, furnish us with a fit occasion to observe—]

THE ACTS

Acts 1:9-11

Acts 2:1–4.

Acts 2:32, 33.

Acts 2:36.

Acts 2:37–39.

Acts 2:40.

Acts 2:44–47.

Acts 3:6–8.

Acts 3:14, 15.

Acts 3:19.

Acts 3:22, 23.

Acts 3:26.

Acts 4:8–10.

Acts 4:12.

Acts 4:18–20.

Acts 4:27, 28.

Acts 4:31, 32.

Acts 5:3–5.

Acts 5:20.

Acts 5:30–32.

Acts 5:41, 42.

Acts 7:22, 23.

Acts 7:59, 60.

Acts 8:5–8.

Acts 8:23.

Acts 8:35.

Acts 8:37.

Acts 9:3–6.

Acts 9:11.

Acts 9:39, 40.

Acts 10:33.

Acts 10:34, 35.

Acts 10:38.

Acts 10:43.

Acts 11:13, 14.

Acts 11:18.

Acts 11:22, 23.

Acts 11:29, 30.

Acts 12:5.

Acts 12:21–23.

Acts 13:9–11.

Acts 13:26.

Acts 13:32, 33.

Acts 13:34.

Acts 13:38–41.

Acts 13:46–48.

Acts 14:22.

Acts 14:27.

Acts 15:10, 11.

Acts 15:36.

Acts 16:14, 15.

Acts 16:16–18.

Acts 16:29–31.

Acts 17:2–5.

Acts 17:11, 12.

Acts 17:30.

Acts 17:31.

Acts 18:17.

Acts 18:24–28.

Acts 19:15.

Acts 19:18–20.

Acts 19:34.

Acts 20:7.

Acts 20:17–21.

Acts 20:24.

Acts 20:26, 27.

Acts 20:31.

Acts 20:32.

Acts 20:35.

Acts 21:13.

Acts 21:20–23.

Acts 22:16.

Acts 24:14, 15.

Acts 24:16.

Acts 24:16.

Acts 24:25.

Acts 26:17, 18.

Acts 26:22, 23.

Acts 26:24, 25.

Acts 26:28, 29.

Acts 27:25.

Acts 28:3–6.

Acts 28:22.

Acts 28:28.

MDCCXXXV

CHRIST’S ASCENSION

  Acts 1:9–11.

And when he had spoken these things, while they beheld, he was taken up; and a cloud received him out of their sight. And while they looked stedfastly toward heaven, as he went up, behold, two men stood by them in white apparel; which also said, Ye men of Galilee, why stand ye gazing up into heaven? This same Jesus, which is taken up from you into heaven, shall so come in like manner as ye have seen him go into heaven.

WE are surprised to see how slow of heart the Apostles were to receive and understand the instructions given them from time to time by their Divine Master. If he spoke to them of his death, they could not endure the thought of such an issue to his ministrations. If he spoke of his resurrection, they could not at all apprehend his meaning, or conceive to what he could refer. In like manner, when he spoke of his returning to his Father in heaven, and declared to them the special ends of his ascension, and of the deep interest which they themselves had in it, (since he was going to prepare a place for them, and to send them another Comforter, who should far more than compensate them for the loss of his bodily presence,) they could not enter into the subject. They thought, indeed, that they understood him, and said, “Lo, now speakest thou plainly, and speakest no proverb:” but they shewed, even after his resurrection, how ignorant they were; since they still dreamed of his establishing a temporal kingdom, and asked, in reference to it, “Lord, wilt thou at this time restore again the kingdom to Israel?” It was thus that they surveyed the ascension of their Lord at this time. Instead of being prepared for it, and expecting the completion of his work on earth, they stood and gazed at him, with a kind of stupid amazement; till two Angels, in the form of men, reproved their stupidity: and assured them, that, at a future period, their Divine Master should again return to earth, in a way similar to that of his departure from it.

The points for our present consideration are,

  I.      The ends of his ascension to heaven—

These are fully declared in the Holy Scriptures. He ascended,

  1.      To receive a recompence for himself—

[The Father had engaged in covenant with him, that, “if he would make his soul an offering for sin, he should see a seed, and prolong his days; and the pleasure of the Lord should prosper in his hands.” In this compact, his human nature was ordained to have a full participation of his glory, being enthroned at the right hand of God, and, by its union with the Godhead, invested with all the honours due to the Most High God. “All the angels in heaven,” no less than his redeemed saints, were “bidden to worship him.” And to this, in part at least, he looked forward, as to “the joy that was set before him;” in consideration of which “he endured the cross, and despised the shame, till he sat down on the right hand of the throne of Gode.” All this was conferred on him as the recompence of his humiliation: for so says the holy Apostle: He, “being in the form of God, thought it no robbery to be equal with God; but 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. WHEREFORE God also hath highly exalted him, and given him a name which is 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.” And in his ascension was in some degree fulfilled that vision of the prophet Daniel: “I saw in the night visions, and, behold, one like the Son of man came with the clouds of heaven, and came to the Ancient of days, and they brought him near before him. And there was given him dominion, and glory, and a kingdom, that all people, nations, and languages, should serve him: his dominion is an everlasting dominion, which shall not pass away, and his kingdom that which shall not be destroyed.]

  2.      To carry on and perfect his work for us—

[As our great High-Priest, he offered himself a sacrifice upon the cross. But, in order to execute the whole of that sacred office, he must carry that blood within the veil, and offer incense also before the mercy-seat: nor, till he should have done this, would he have any authority to bless his people. Accordingly, in his ascension he performed this remaining part of his priestly office: entering into heaven with his own blood, and offering before God the incense of his continual intercession.

But his kingly office also was now to be executed, in a fuller manner than it had yet been. David had said, “The Lord said unto my Lord, Sit thou on my right hand, till I make thine enemies thy footstool.” And again; “The stone which the builders refused, the same is made the head of the cornerk.” This, therefore, now remained to be fulfilled: and for the accomplishment of it, Christ was now exalted to glory. And this accords with the account given us by St. Peter: “This Jesus hath God raised up, whereof we all are witnesses. Therefore, being by the right hand of God exalted, and having received of the Father the promise of the Holy Ghost, he hath shed forth this, which ye now see and hear. For David is not ascended into the heavens: but he saith himself, The Lord said unto my Lord, Sit thou on my right hand, until I make thy foes thy footstool. Therefore let all the house of Israel know assuredly, that God hath made that same Jesus, whom ye have crucified, both Lord and Christ.” To the same effect St. Paul also speaks: “Unto every one of us is given grace according to the measure of the gift of Christ. Wherefore he saith, When he ascended up on high, he gave gifts unto men: he gave some, apostles; and some, prophets; and some, evangelists; and some, pastors and teachers; for the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ: till we all come, in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fulness of Christ.” This then, I say, was the end of his ascension; and in this way was fulfilled what St. Paul had spoken respecting him: “God raised him up, and set him at his own right hand in the heavenly places, far above all principality and power and might and dominion, and every name that is named, not only in this world, but also in that which is to come; and hath put all things under his feet, and gave him to be head over all things to the Church, which is his body, the fulness of him that filleth all in all.”]

In connexion with this, we are of necessity led to consider,

  II.      The time and manner of his future advent—

There are two periods at which the Lord Jesus Christ may certainly be expected to come again, after the manner of his departure from this lower world:

  1.      At the period of the Millennium, to establish his kingdom—

[Christ laid the foundation of his kingdom in the Apostolic age: and it has been maintained and carried forward, even to the present day. But there is a time coming, when all the kingdoms of the world shall be subdued unto him, and he alone shall reign over the face of the whole earth. That I apprehend to be the season called, in Scripture, “the times of the restitution of all things;” till which period the heavens have received him: but when that period shall have arrived, “he will again be sent, after the manner of his departure hence,” in power and great glory. And it seems, from prophecy, that, as he ascended from the mount of Olives, so on that very mount will he again appearr, and not improbably as he did once on Mount Tabor; but certainly to establish his empire over the face of the whole earth. Then will take place what is called in Scripture the first resurrection, when, it is said, all his saints shall rise, in order to reign with him. Whether this shall be spiritually accomplished, as beyond all doubt the resurrection of God’s ancient people, spoken of by the Prophet Ezekiel, will be; or whether any, or all, of them will be summoned to meet him, as Moses and Elias were on the Mount of Transfiguration; I will not take upon me to determine. But I must enter my protest against that bold, confident obtrusion of this matter upon the Church of Christ, which we have witnessed of late, and which has tended exceedingly to draw away the minds of many pious people from the more sober and serious contemplation of matters of far deeper interest, and of incomparably greater certainty. I object not to the consideration of any point contained in holy writ: but I deprecate the giving of such extraordinary and almost paramount importance to things which, to say the least, are extremely questionable, and which, if ever so fully established, would tend in no degree to quicken the soul in the service of its God. For, whether we are to enjoy the presence of our God and Saviour in heaven or on earth, it can make no difference in our present duties, nor can it add one jot or tittle to our present encouragements. And the grievous errors which have been broached by some who have been most zealous in propagating their Millenarian notions, are abundantly sufficient to keep all prudent persons from being drawn into their vortex. Of this however we are certain, that “all the ends of the earth are given to the Lord Jesus for his possession,” and that in the appointed season, which we hope is now fast approaching, “all flesh shall see the salvation of God.” Yes, whether by his personal appearance, or by the operations of his Holy Spirit, “he shall reign in Mount Zion, and in Jerusalem, and before his Ancients gloriously.”]

  2.      At the last day to judge the world—

[Of this our blessed Lord himself has spoken fully. “The Son of man shall be seen coming in the clouds of heaven, with power and great glory.” “He shall come in his glory, and all the holy angels with him: then shall he sit upon the throne of his glory: and before him shall be gathered all nations; and he shall separate them one from another, as a shepherd divideth his sheep from the goats.” This is the advent spoken of also by St. Paul, who says, “The Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God.” “He shall be revealed from heaven, with his mighty angels, in flaming fire; taking vengeance on them that know not God, and that obey not the Gospel of our Lord Jesus Christ; who shall be punished with everlasting destruction from the presence of the Lord and from the glory of his power.” “In that day every eye shall see hima,” and every soul receive from him his everlasting doom.

This being universally acknowledged amongst us, I will wave any further discussion of it as a fact to be established, and call your attention to it only as a truth to be improved.

A mere vacant gaze, like that of the Apostles, or, what I should consider as equally worthless, a mere speculative acknowledgment, I would join with the holy angels in reproving, as altogether unsuitable to the occasion. But I would say, Direct your eyes to the Lord Jesus Christ in heaven, and prepare for his future appearance in the clouds of heaven. You cannot have your eyes too earnestly fixed upon him. Look at him as “your Forerunner,” “gone thither to prepare a place for you.” Look at him as your Head, that insures to all his members a participation of his glory. Look at him as your Advocate and Intercessor, who maintains continually your peace with God, and secures to you all needful supplies of grace and strength. Look to him as “possessing in himself all fulness for you,” that “out of his fulness you may receive all that you can ever stand in need of.” Look at him as “your very life:” and let your soul rejoice in the assurance, that, “when he shall appear, you also shall appear with him,” as “the fruit of his travail,” the trophies of his victory, “the jewels of his crown.” And, whilst looking for his advent, keep “your loins girt, and your lamps trimmed, and yourselves as servants waiting for the coming of their Lord.” This is the proper posture of his people, to be “waiting for his appearing,” “loving it,” delighting in it, and “hastening it forward” by all possible means; that, at whatever hour he shall come, you may enter with him into his presence-chamber, and be for ever happy in the fruition of his love.]

MDCCXXXVI

OUT-POURING OF THE SPIRIT

  Acts 2:1–4.

And when the day of Pentecost was fully come, they were all with one accord in one place. And suddenly there came a sound from heaven as of a rushing mighty wind, and it filled all the house where they were sitting. And there appeared unto them cloven tongues like as of fire, and it sat upon each of them. And they were all filled with the Holy Ghost, and began to speak with other tongues, as the Spirit gave them utterance.

IT was not long after the Flood that man retained the knowledge of the true God. No sooner did the posterity of Noah begin to multiply upon earth, than they conceived an idea of counteracting the intentions of their Maker in relation to their dispersion over the world, and actually began to build a city sufficiently large for their accommodation, and a tower which might place them out of the reach of any future deluge. When they had made considerable progress in the work, God was pleased to inflict upon them a judgment, which instantly put a stop to the building, and compelled them to separate themselves to different and distant places. They had hitherto been “all of one language and one speech:” but now “God confounded their language, so that they could not understand one another.” This introduced such confusion, that they could not prosecute their purpose, but were necessitated to form themselves into distinct societies, each uniting with the party whose speech he understood. From hence the knowledge of the true God was speedily lost; till in a few generations it seemed to have vanished from among the children of men. This knowledge however was revived in Abraham, and continued in a part of his posterity, till the time came that God had fixed for the diffusion of it over the face of the whole earth. The time so fixed was after the ascension of our blessed Lord: then was his Gospel to be preached to all nations: and, in order that it might be so, God reversed, as it were, the judgment he had before inflicted; not indeed by restoring an unity of language among all nations, but by enabling his chosen servants to address all people in their native tongue. This miracle is to be the subject of our present discourse: and we shall,

  I.      Make some observations for the illustration of it—

The miracle itself was the enabling of the Apostles, without any previous study, to speak with propriety and fluency whatever language was most familiar to their respective hearers; and to communicate unerring information on the great subject of religion, which, till that hour, they very imperfectly understood. Now, if we reflect how difficult it is even for men of learning to attain a new language, and how much time and study are necessary to acquire any proficiency in speaking it, we shall see how stupendous a miracle this was, which enabled a number of illiterate fishermen to address foreigners of different nations, whose language they had never so much as heard. But there are some peculiar circumstances respecting this miracle, to which we would call your more particular attention:

  1.      The time when it was wrought—

[There were in the year three great feasts, at which all the males in Israel were required to go up to Jerusalem: namely, the Passover, or feast of unleavened bread; the Pentecost, or feast of weeks; and the feast of tabernacles. The first was appointed in commemoration of their deliverance from Egypt; and the second (the period referred to in our text) was held in remembrance of the giving the law from Mount Sinai, fifty days after their departure from Egypt. Now God was pleased to make that very day on which he had proclaimed his law, the day for publishing his Gospel also: that so their connexion might the more plainly appear, and the one might be the more fully acknowledged as introductory to the other.

It is further to be remarked, that on the day of Pentecost, “the first-fruits” of the wheat harvest were offered unto God, as the first-fruits of the barley harvest had been seven weeks before. This also, no doubt, was designed of God to typify the first-fruits of the Jewish Church, which were now presented unto him. It is certain that converts, whether from among Jews or Gentiles, were so designatedc, and especially the first in any place: and consequently, the typical offering was, as it were, completed on this day, in the conversion of three thousand persons unto Christ.

Moreover, it is probable that the anointing of the first-fruits also had respect to the out-pouring of the Spirit upon the converts on this day: for that very idea is distinctly suggested by St. Paul in reference to the Gentile converts, who were brought by him as “an offering in a clean vessel unto the Lord,” and were accepted of the Lord, “being sanctified by the Holy Ghost.”}

  2.      The manner in which it was wrought—

[As in the time of working the miracle we see types fulfilled, so in the manner of its being wrought we behold emblems illustrated and realized. The attention of the whole multitude was fixed by an appeal both to their eyes and ears. “They heard a sound from heaven, as of a rushing mighty wind.” Our Lord compares the influences of the Spirit to wind; “The wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh and whither it goeth: so is every one that is born of the Spirit.” Who then must not recognize in this tempest the inexplicable, but effectual, operations of the Spirit on the minds of men?

At the same time “cloven tongues, like as of fire, appeared,” and abode visibly on the head of all who were then assembled. Now we know, it is the property of fire to enlighten, to warm, to purify: and such were to be the effects of the Spirit which was poured out upon them; for whilst, by the diversity of tongues in which they spake, they communicated light and understanding to the world; they inflamed them with love to the Lord Jesus Christ, and transformed them into the very image of their God: and thus was the prophecy of John the Baptist accomplished; “I baptize you with water; but He that cometh after me shall baptize you with the Holy Ghost and with fire.”]

Such was the miracle, which, however interesting in itself, derives a still greater interest from the circumstances before referred to. We now proceed to,

  II.      Suggest some reflections for the IMPROVEMENT of it—

The decided proof which it gave of Christ’s Messiahship, and of the power and glory to which he is exalted, must naturally suggest itself to every mind. We therefore wave the consideration of the miracle in that view, (more especially as we propose to notice it in the following discourse;) and confine our attention to other reflections less obvious, but equally important:

  1.      What rich provision has God made for the salvation of the world!

[Was the gift of his only dear Son necessary to redeem us from death and hell? He so loved the world as to give his Son for us. Was more necessary? Was it necessary that the third Person of the blessed Trinity should bear testimony to Christ, and qualify persons to make him known to the world, and actually render their labours effectual for that end? Behold, God sent his Holy Spirit to work this stupendous miracle in confirmation of Christ’s Messiahship, and to endue his servants with such powers as were necessary for the preaching of his Gospel to every creature, and to convert to the faith of Christ thousands who but lately had crucified him as a malefactor. What then will he not do for those who desire to be saved? What will he refuse us, who has, unsought and unsolicited, done such great things for us? Let us bear in mind that we are as much interested in these things as those who lived in the apostolic age; for “the promise is to us, and to our children, and to as many as the Lord our God shall call” — — —]

  2.      What a striking resemblance appears between the events of that day, and the period wherein we live!

[We confess that miracles have ceased, and that the operations of the Spirit are no longer audible in sounds, or visible in tongues of fire: but have they therefore ceased? No: we affirm that they yet exist; and that too in no common measure or degree. Persons, it is true, are not enabled to address themselves successively, without any previous study, to foreigners of every country in their own vernacular tongue; but persons are stirred up to study different languages, and to translate the Scriptures into those languages, so that persons of every country may adopt the same acknowledgment as was used on the day of Pentecost; “We do, every man in his own tongue, hear spoken to us the wonderful works of God.” Nor is this effect produced in any slight or partial degree; for persons of every rank, and almost of every nation, are contributing to this blessed end. In our own nation, such an attention has been excited to this work as has never been known since the apostolic age. Nobles, as well as others, have united in disseminating the Holy Scriptures, and in spreading the knowledge of them to the ends of the earth. Is not this work of God? Yes; and, by whomsoever it be opposed, it shall stand; nor shall all the powers of hell prevail against it.]

  3.      How certainly may we expect, ere long, a yet greater work!

[God has reserved in his own power the times and the seasons wherein he will work: but he has assured us, that in due time “the knowledge of the Lord shall cover the earth as the waters cover the sea:” and we have reason to believe that that time is fast approaching. Behold with what astonishing rapidity the work has been carried forward of late! In this land, schools have been set on foot for the education of the poor; so that in a little time we may hope they will be established in almost every town and village in the kingdom. At the same time, Bibles have been so liberally dispersed, that no poor person who desires to possess that heavenly treasure, needs to continue destitute of it. A similar kind of spirit has been diffused through other countries, where even crowned heads are contributing to advance the glorious cause. Above all, the very same means as Providence used for the speedy establishment of Christianity throughout the Roman empire, are at this moment provided against the time that the Spirit shall be poured out to convert the world. At the Passover, the Jews throughout divers countries assembled at Jerusalem, and went home to report what they had seen and heard respecting the death and resurrection of Christ. At the day of Pentecost they did the same, in reference to the ascension of Christ, and the descent of the Holy Spirit, and the instantaneous conversion of thousands to the faith of Christ. Reporting these things in their respective cities, they prepared the way for the ministry of the Apostle, and excited the greatest attention to them. Thus at this day, Jews are spread over all the earth, and for their use the New Testament is translated into Hebrew, at the same time that translations are going forward into all the languages of the world; insomuch that we may hope, in the space of twenty or thirty years, there will be scarcely a nation that shall not possess the Scriptures, or at least a considerable portion of them, in their own language. Moreover, there is a society formed for the express purpose of converting the Jews, and of educating their children in the Christian faith. If then God be pleased to send forth his Spirit upon the Jews by means of the Scriptures which are translated into their language, there will be missionaries without number already found in every country under heaven, conversant with the habits and languages of the people among whom they dwell, and able to explain to them the Scriptures which have been previously translated into their respective tongues. What a glorious prospect does this open to us! O that God would even now pour forth his Spirit upon all flesh, that “his word might run and be glorified throughout the earth!”]

MDCCXXXVII

SENDING FORTH OF THE HOLY SPIRIT

  Acts 2:32, 33.

This Jesus hath God raised up, whereof we all are witnesses. Therefore, being by the right hand of God exalted, and having received of the Father the promise of the Holy Ghost, he hath shed forth this, which ye now see and hear.

MARVELLOUS, beyond conception, was the miracle wrought on the day of Pentecost; when a company of illiterate fishermen were enabled, in one moment, to speak a great diversity of languages, with as much ease and fluency and propriety as their own native tongue. Some, who were of a more than ordinary profane character, when they heard foreigners of different nations addressed in languages which they themselves could not understand, said, that the Apostles were drunk with new wine. But the Apostle Peter, repelling the accusation as both unmerited and absurd, shewed that this very miracle had been foretold, as ordained to mark the days of the Messiah, and as intended to introduce that new dispensation to which the descendants of Abraham had looked forward for two thousand years. That we may see the full scope of his argument, I will shew,

  I.      In what light we should view the out-pouring of the Holy Spirit—

This stupendous miracle had an especial respect to the Lord Jesus Christ,

  1.      As an evidence of his mission—

[It had been foretold by the Prophet Joel, whose words are cited by the Apostle Peter, and declared to have been accomplished in that event. The testimony of the Apostles, relative to the resurrection of the Lord Jesus, on which all his claims to the Messiahship were founded, might be supposed to have been the result of a deep-laid plot: but, in the miraculous powers imparted, there could be no conspiracy; since persons of all the different nations then present at Jerusalem could not but attest the truth of the miracle then wrought. Of this the most inveterate enemies were made the judges: and therefore, if they were convinced by it, even three thousand of them in one single hour, we may be sure that the evidence was clear and irresistible. If “by his resurrection from the dead, the Lord Jesus was proved to be the Son of God with power,” much more was he by his visible ascension to heaven, and his sending forth of the Holy Spirit according to his word.]

  2.      As the reward of his sufferings—

[The Father had engaged in covenant with the Lord Jesus, that if he would “make his soul an offering for sin, he should see a seed who should prolong their days, and the pleasure of the Lord should prosper in his hands: yea, that he should see of the travail of his soul, and be satisfied.” And now this promise was fulfilled. By the sending down of the Holy Spirit, the recompence was accorded to him: “the great were divided to him for a portion, and the strong for a spoil, because he had poured out his soul unto death, and been numbered with transgressors, and borne the sins of many, and made intercession for transgressors.” It was in the prospect of this that he had “endured the cross, and despised the shame, and had sat down at the right hand of the throne of Godd;” it had been declared unto him, that “he should receive gifts for men, even for the rebellious, that the Lord God might dwell among them:” and his being empowered to “confer these gifts” was, on the Father’s part, a fulfilment of the engagement he had entered into, and a bestowment of “the benefits which he had purchased with his own bloodf.”]

  3.      As the pledge and earnest of his glory—

[“The prophets, speaking by the Spirit of Christ, had from the beginning testified respecting the sufferings of Christ, and the glory that should follow.” Now, this sending forth of the Holy Spirit was the commencement of the Saviour’s glory, both amongst Jews and Gentilesh: and to this had John the Baptist and our Lord himself referred, as the pledge and earnest of his triumphs. Our blessed Lord, previous to his ascension, had taught his Disciples to expect this: but it was not till the renewal of this miracle to the Gentile converts, six years afterwards, that Peter recollected his words; and then they were brought most forcibly to his remembrance: “Then remembered I the word of the Lord, how that he said, John indeed baptized with water, but ye shall be baptized with the Holy Ghost.” In all subsequent effusions of the Holy Spirit has the glory of Christ been advancing, even unto this timel; and by this, at a future period, will his kingdom be extended over the face of the whole earth: “when the Spirit will be poured out from on high, the wilderness shall become a fruitful field, and the fruitful field be counted for a forest.” The request for that effusion of the Spirit needs only to be made by him; and “the heathen shall instantly be given to him for an inheritance, and the utmost parts of the earth for his possession.”]

Nor is this a mere speculative subject. It has a great practical tendency; as will be seen, whilst I shew,

  II.      What we may learn from it—

Some idea may be formed of the immense importance of this subject, by the mention of two things only, to which I will confine your attention. We may see, then, from hence,

  1.      What we ourselves, if we believe in Christ, may expect—

[Our blessed Lord, in the days of his flesh, stood in a place of public concourse, and cried, “If any man thirst, let him come unto me and drink; and out of his belly shall flow rivers of living water. This spake he of the Spirit, which they that believe in him should receive.” True, in his miraculous powers we are no longer to hope for the Holy Spirit’s operations: but, as our Teacher, our Comforter, our Sanctifier, we may expect his influences now, no less than in the apostolic age: for the Lord has promised, saying, “Lo, I am with you alway, even to the end of the world.” See his discourses just previous to his departure from this world, how full they are of this subjectq — — — And what assurance he has given us that we shall not seek the Spirit’s influence in vain. To every one of you, then, I say, Enlarge your expectations, to the full extent of your necessities: for God the Father will save you by the washing of regeneration, and renewing of the Holy Ghost, which he will shed forth on you abundantly, through Jesus Christ our Saviour. Indeed I must not content myself with saying that this great gift shall be vouchsafed unto you, if you will believe in Christ; for it is the express declaration of Almighty God, that, “if any man have not the Spirit of Christ, he is none of his.”]

  2.      In what respects we may ourselves confirm the testimony here given—

[The Apostles, on the day of Pentecost, were witnesses for Christ, not only in a way of oral testimony, but especially in the miraculous powers which they exercised. And though these miraculous powers have ceased, yet are there spiritual influences, by which the agency of the Holy Spirit is no less displayed. What if we saw, “in the whole valley of vision, the dead bones resume their former vitality, and rise upon the earth a large army,” would that not display the operation of a divine power? Behold, such a witness for the Lord is every soul that is “quickened from its death in trespasses and sinsx.” Not less power is exerted in the recovery of every apostate soul, than in the resurrection of Jesus Christ from the dead, and his investiture with divine authority over all the principalities and powers both of heaven and hell. Be ye then, my brethren, witnesses for the Lord, by shewing forth the power of his gracez, and bringing forth in rich abundance the fruits of his Spirit. Especially bear about in you a resemblance to the Lord Jesus Christ, in all his holy tempers and dispositions under his unparalleled afflictions; and then “the life of that blessed Saviour will be made manifest in your bodiesb”. Be ye “planted in the likeness of his death and resurrection;” and ye will be witnesses for him, that he is possessed of all power in heaven and in earth, and that in due season every enemy shall be put under his feet.]

MDCCXXXVIII

JESUS IS THE CHRIST

  Acts 2:36.

Therefore let all the house of Israel know assuredly, that God hath made that same Jesus, whom ye have crucified, both Lord and Christ.

WHEN we consider the advantages possessed by the Apostles, we are astonished to find how slow of heart they were to receive and understand the great mystery of the Gospel salvation. Not only before the death of their Lord, but after his resurrection, yea, and after all his appearances to them, and the fresh instructions given them during the space of forty days, they could not divest themselves of the idea of a temporal kingdom. Not an hour before his ascension to heaven, they asked him, “Lord, wilt thou at this time restore again the kingdom to Israel?” But from the day of Pentecost there was no more of doubt upon their minds respecting any fundamental point of our religion. For some years indeed they retained their prejudices about the Gentiles, not conceiving that they were to be admitted to a full participation of the blessings of the Gospel: but, respecting Christ, and his salvation, they were fully instructed, and never spake but with the most unshaken confidence. This appears from the very first sermon which was delivered by any one of them. St. Peter argued with as strong a persuasion of mind as he possessed at any future period; and without hesitation affirmed, in the presence of thousands of his countrymen, that Jesus, even the very person whom they had crucified, was indeed the Christ, the true Messiah.

His words are evidently the close of an argument: and, as they are delivered with peculiar confidence, it will be proper to consider,

  I.      The force of his reasoning—

Our Lord, according to his promise, had poured out the Spirit in a visible manner on his Disciples, whereby they were enabled to speak a great variety of languages, which gift was emblematically represented by the appearance of cloven tongues, as of fire. The circumstance of their immediately addressing all persons in their native tongues, excited the greatest astonishment: but those who understood not the particular language which they spake, represented them as in a state of intoxication. In vindication of himself and his associates, the Apostle justly observes, that such an imputation was absurd, since none but the most abandoned of men could have been drinking to intoxication so early as nine o’clock in the morning, and that upon a solemn feast-day, when they were about to worship God in his temple; and then proceeds to argue with them respecting the Messiahship of Christ, as proved by this event. He states,

  1.      That this miraculous gift was foretold by the Prophet Joel, as to be conferred by the Messiah—

[The passage cited from the prophet Joel undoubtedly refers to the times of the Messiah. Previous to that time the Holy Spirit had been given only in a very partial way to a few: but, when Christ should be glorified, he was to be poured out, as it were, upon multitudes, both of men and women, that by his miraculous operations he might testify of Christ, and by his efficacious grace he might bring men to Christ.

After this should have been done for a space of time sufficient to evince the distinguished kindness of God towards his ancient people, and their incorrigible obstinacy towards him, God would give them signs of a very different kind; even such terrible signs, as should be like “turning the sun into darkness, and the moon into blood;” and then should destruction come upon them to the uttermost: but as, previously to that period, all who should believe in Christ should be saved from the condemnation in which all others would be involved, so, at that period, all his believing people should escape the miseries which would overwhelm the residue of that devoted nation.

This was the plain meaning of the prophecy, which at this time began to be fulfilled; and which in due season should receive a perfect accomplishment.]

  2.      That this gift was actually conferred by Jesus—

[It was known to all of them, that Jesus, during his ministry on earth, had wrought innumerable miracles in confirmation of his word and doctrine: and though the nation had put him to an ignominious death, yet had God raised him from the dead, and empowered him to send forth the Spirit in the manner he had done.

With respect to the truth of his resurrection, it had been foretold in terms that could be applicable to him alone. It could not be of himself that David spake those words; for he did die, and see corruption; and his tomb remained even to the Apostles’ days: but Jesus saw no corruption: his soul was not left in the place of departed spirits, nor was his body permitted to continue in the grave long enough to undergo any change: he rose on the third day, as all his Disciples could testify, because they had themselves seen him on that day, and occasionally conversed familiarly with him for forty days afterwards, even to the very hour when in their presence he ascended up to heaven. Moreover he had expressly told them that he would send down the Holy Ghost upon them, in the manner he had done: and therefore it must be HE, and none other but HE, that had wrought the miracles which they now saw and heard.

If they should still be inclined to think that David had had any concern in this miracle, the Apostle called their attention to another prophecy of his, wherein David himself declared, that the person who should be thus invested with power at the right hand of God, was his LORD; and that the person so exalted, should “make all his foes his footstool.”

It was evident therefore, that, as the Messiah was to rise from the dead, and ascend up to heaven for the purpose of establishing his kingdom upon earth; and as Jesus had risen and ascended agreeably to those predictions; there could be no doubt but that it was HE who had now sent down the Spirit, according to the promise which he had given them. He had told them, but a few days before, that he would send forth upon them the promise of the Father, and baptize them with the Holy Ghost; and he had now done it in a way which commended itself to the eyes and ears of all the people.]

  3.      That therefore Jesus must unquestionably be the true Messiah—

[It was not in the power of any creature to work the miracles now wrought: nor would the Father work them in order to confirm the claims of an impostor. They must of necessity therefore have been wrought by Jesus, who had thereby proved himself the true Messiah.

On these grounds Peter declared to them, that, as they could not doubt the existence of those prophecies, or the application of them to the Messiah, or the miracle now wrought by Jesus in confirmation of his claim to that office, “the whole house of Israel might know assuredly, that God had made that very Jesus, whom they had crucified, both Lord and Christ.”]

Such was the Apostle’s reasoning: and from the confident manner in which he expressed himself, we are led to notice,

  II.      The importance of his conclusion—

If God has constituted Jesus both Lord and Christ, then we may know assuredly,

  1.      That Christ is our only Lord and Saviour—

[The force of this was felt by Peter’s audience, insomuch that three thousand of them instantly obeyed the heavenly mandate, and surrendered up themselves to be saved and governed by him alone. Precisely in this manner must we devote ourselves to him: we must not be contented with “calling him Lord, Lord,” but must feel the same need of him as they did, and cast ourselves upon him for mercy, and consecrate ourselves entirely to his service. We must admit no other ground of hope but his obedience unto death — — — we must suffer no “other Lord to have dominion over us:” — — — but, having been bought by him with his most precious blood, we must “glorify him with our bodies and our spirits, which are his.”]

  2.      That he is an all-sufficient Saviour—

[Whatever we can want, he is exalted to bestow. Do we need forgiveness of sins? He is empowered to grant it. Do we need repentance? He can impart that also. This we are assured of, on the testimony of Peter and all the other Apostles. What joyful tidings are these! Hear them, all ye who are labouring under a sense of guilt; and know, that “the blood of Jesus Christ is able to cleanse you from all sin:” — — — and ye, who mourn on account of the hardness of your hearts, know that he can “take away the heart of stone, and give you an heart of flesh” — — — If God the Father has constituted him “Head over all things to the Church,” you need not fear, but that there shall be found in his fulness an ample supply for all your necessities — — —]

  3.      That none shall ever look to him in vain—

[“Him that cometh unto me,” says Christ, “I will in no wise cast out” What then have we to do with desponding thoughts? Has God thus exalted his Son, and will he disappoint those who trust in him? No: it cannot be: “he never did,” nor ever will, “say to the seed of Jacob, Seek ye my face in vain.” Did the vilest person in the universe only desire mercy as much as God delights to exercise it, he would in one instant be purged from all his sin — — — We need only look to the effect of Peter’s sermon on the murderous Jews, and we shall see a perfect pattern of what God is ready to do for us, the very instant we believe in Jesus — — — “Know this,” my brethren; know it “every one of you;” know it “most assuredly;” know it for your inexpressible comfort: and may God make this another Pentecost to our souls, for his mercy’s sake! Amen.]

MDCCXXXIX

REPENTANCE EXEMPLIFIED IN THE FIRST CONVERTS

  Acts 2:37–39.

Now when they heard this, they were pricked in their heart, and said unto Peter and to the rest of the Apostles, Men and brethren, what shall we do? Then Peter said unto them, Repent, and be baptized, every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost. For the promise is unto you, and to your children, and to all that are afar off, even as many as the Lord our God shall call.

THE doctrine of a crucified Saviour is that which God has exclusively honoured in converting sinners to himself. The terrors of Mount Sinai are often used by him to awaken men from their slumbers; but it is “the law of faith,” as published from Mount Zion, that alone captivates the souls of men. It was this, which, when exhibited in types and shadows, overcame the saints under the Jewish dispensation: and no sooner was it plainly preached by the Apostles, than thousands yielded to its all-powerful influence. The manner in which it operated we may see in the text. St. Peter had charged home upon his hearers the guilt of crucifying the Lord Jesus; and had declared that God had exalted that very Jesus to be the Sovereign “Lord” of all, and to be the “Christ,” the anointed Saviour of the world. Instantly was a wonderful effect produced on the whole assembly: in order to illustrate which, we shall notice,

  I.      The penitent’s inquiry—

In the question which these first converts put each to the Apostle who stood nearest to him, we may observe,

  1.      Deep contrition—

[They were “pricked to the heart” with a sense of all their sins, and especially the sin of crucifying the Lord Jesus. And we also must be humbled in like manner; seeing that our sins were the procuring cause of Christ’s death; yea, and we have crucified him afresh ten thousand times by our continuance in sinc.]

  2.      Extreme earnestness—

[Nothing lay so near their hearts, as to obtain the knowledge of salvation. Thus must we also feel our whole souls engaged in this great concern.]

  3.      A determination to comply with God’s terms, whatever they should be—

[This is one of the strongest and most unequivocal marks of true penitence. And it must shew itself in us, as well as in them. We must not dispute about the terms, as too humiliating, or too strict, but be willing to be saved on the conditions prescribed in the Gospel.]

  4.      A respectful regard for those whom they once hated for their attachment to Christ—

[The Apostles had addressed them in these respectful and affectionate terms, “Men and Brethren.” They now, in their turn, use the same language towards the Apostles; though but one hour before, no words would have been too harsh to use in invectives against them. Thus must our hearts also be turned towards the ministers and the Disciples of Christ, however much we may have before hated and despised them. Nor are our inquiries after salvation such as they ought to be, if they be not accompanied with all these marks of penitence and contrition.]

This inquiry was not in vain, as we may see from,

  II.      God’s answer to it—

The reply given by God’s ambassador, contains,

  1.      A plain direction—

[The term “repent” imports in this place a change of mind: and it refers to their former apprehensions of Christ: they had lately crucified him as an impostor; now they must be persuaded that he was the true Messiah; yea, they must rely on his death as an atonement offered for them, and seek the remission of their sins through him alone: they must moreover “be baptized in his name,” and become his avowed, his faithful Disciples.

Such is the direction given to every one of us. We have scarcely thought Christ at all worthy of our regard; now he must be “precious to us”, “fairer than ten thousand, and altogether lovely.”

We must renounce every self-righteous method of seeking acceptance with God, and believe in him for the remission of our sins.

We need not indeed be baptized again; but we must do that which was implied in this part of the direction: we must give up ourselves to Christ in a perpetual covenant; we must join ourselves to his Church and people; we must confess him openly in the midst of a persecuting and ungodly world.]

  2.      A rich encouragement—

[The Apostle told them, that “they should receive the gift of the Holy Ghost.” We do not apprehend that this promise extended solely, or even primarily, to the miraculous powers with which the Apostles were invested; for it was made to all believers who should ever be called into the Church of God: we apprehend it referred chiefly to those sanctifying and saving operations of the Spirit which are necessary for all people in every age. All need the Holy Spirit to instruct and guide them into all truth, to strengthen them for their spiritual warfare, to comfort them under their afflictions, to renew them after the Divine image, and to make them “meet for their heavenly inheritance:” and for these ends and purposes did the Apostle engage that they should experience his operations.

He assured them that the promise of the Spirit for these ends and purposes was given to all who should believe in Christ. Accordingly we find that that promise was made; that it was a part of the covenant of gracef; and that Jesus Christ himself referred to it as made in the Old Testament, and as to be fulfilled under the Christian dispensation, to all who should believe in him: and St. Paul also mentions it as included in the promise made to Abraham, to be purchased by Christ for his believing seed, and to be conferred upon them all without distinctionh.

What further encouragement could they need? Were they guilty? the blood of Christ would cleanse them? Were they polluted? the Holy Ghost would sanctify them: he would come and dwell in them as in his temples, and perfect in them the good work that was now begun. The same promise is now made to us; and shall be fulfilled to all who seek for mercy through Christ alone — — —]

  APPLICATION—

[Some possibly may be led to question whether this subject be properly addressed to them: since, having never crucified Christ, as the Jews did, they need not “repent;” and having been “baptized in the name of Christ,” they have “received the remission of their sins,” and “the gift of the Holy Ghost:” they have also been taught in their catechism, “What they must do to be saved;” and therefore need not, like those in our text, to make that inquiry.

But who amongst us has not “crucified the Son of God afresh,” by a continuance in sin? Who has not, in numberless instances, done what he ought not, and left undone what he ought to have done? Consequently, we need to repent as much as they — — — and need also, as much as they, to apply to Christ for the remission of our sins — — — Moreover, let any man look at his indwelling corruptions, and say, whether he do not need the influences of the Spirit, to mortify and subdue them: let him also look at his duties, and say, whether he do not need the Spirit to strengthen him for a more suitable performance of them — — — Brethren, the name of Christians, or a form of godliness, will profit us little. Religion must be taken up by us, as it was by those Jews, as a matter of infinite importance, and of indispensable necessity. Like them we must he humbled; like them must we flee to Christ for mercy: like them must we become his faithful followers. Let all of us then “look to Him, as pierced” for our sins; and expect from him that divine Comforter, who “shall teach us all things, and work in us as effectually for our salvation, as he wrought in Christ for his exaltation to glory.”]

MDCCXL

SEPARATION FROM THE UNGODLY RECOMMENDED

  Acts 2:40.

And with many other words did he testify and exhort, saying, Save yourselves from this untoward generation.

IT is in many respects a great advantage to us that we have the Holy Scriptures comprised in so small a space: for if they had been very voluminous, they would have been far less accessible to the poor, and few even of the rich would have found leisure or inclination to peruse them. One cannot however but feel a kind of regret that some particular parts have not been more copiously transmitted to us. What an inestimable treasure, for instance, should we have possessed, if the whole of our Lord’s discourse with the two Disciples in their way to Emmaus had been preserved! So it would, doubtless, have been a rich feast to our souls, if every part of Peter’s first sermon, whereby three thousand sinners were converted to God, had been recorded. But we must be contented to gather up the fragments which are left us in the inspired volume, and study with the more diligence those records which God has deemed sufficient for us. The substance of the Apostle’s sermon we have in the foregoing context; and the application of it, in the words of our text. It is with the latter that we are at present concerned: and for a just improvement of it, we shall consider,

  I.      His testimony—

We cannot doubt but that “he testified” of Christ as the true Messiah, and shewed from the Scriptures that his death and resurrection were the means which God had appointed for the salvation of a ruined world. But it is evident, that, as he testified for Christ, so he testified against that generation, whom he reproved as an “untoward generation.” But what ground was there for ascribing to them this character? Surely there was abundant reason fur the appellation, even though it had been still more severe: for they were,

  1.      An impenitent generation—

[John the Baptist, our Lord himself, and all his Apostles, had, for the space of four years, preached among them, saying, “Repent, for the kingdom of heaven is at hand.” Yet, like their forefathers, they would not hearc. They were even more obdurate than the heathen: for the Ninevites had repented at the preaching of Jonas; and even the Sodomites themselves would have repented, had they heard such preaching as our Lord’s; but the people of that generation would “not regard the voice of the charmer, though he charmed them never so wisely.” They were satisfied with their descent from Abraham, and thought that their relation to him was a certain pledge of their acceptance with God. These things were subjects of complaint against them, and strongly characterized the people at largef.

And do we see here no resemblance to the present generation? The people of this land have thousands of monitors, who call them to repentance: yet whom do we see smiting on their breasts and imploring mercy? Who calls himself to account, “saying, What have I done?” “Who asks, Where is God, my Maker?” Because we are called Christians, we imagine ourselves to be Christians, even though we could not mention one single particular wherein we resemble Christ. All that die are, as a matter of course, supposed to go to heaven, even though they never took one step in the way that leads thither. Say then, whether the appellation given to them, be not suitable to us also?]

  2.      An unbelieving generation—

[The Scriptures were publicly read and expounded in their synagogues every Sabbath-day. To them also our blessed Lord appealed as testifying of him: and he confirmed his word with miracles unnumbered. Yet did the whole nation, except a few individuals, reject him: so that the complaint which had many hundred years before been uttered against them by the prophet, was abundantly verified—

Would to God there were less occasion to involve the present generation also in the same condemnation! We have the Scriptures, which are appealed to by every faithful minister of Christ. But who believes what we say? Who believes the necessity of conversion to God? Who believes, that, “unless he be born again he can never enter into the kingdom of God?” and that “without real, universal holiness, no man can see the Lord?” That men profess to believe these things, we acknowledge: but who follows after the attainment of them, and evinces the sincerity of his faith by the earnestness of his exertions? A little gleaning of believers may be found; but the harvest is borne away by unbelief.]

  3.      A persecuting generation—

[In every age the Jews had persecuted their prophets unto death: and that generation filled up the measure of their fathers’ iniquities, by “crucifying the Lord of Glory.” Against the Apostles also they raged with insatiable fury, and against all that called upon the name of Christ.

It is true, we do not, in this age, see crosses erected, and fires kindled, for the destruction of the Lord’s people: but has persecution ceased? Is not a life of real godliness still hated by the world? Does it not invariably become an object of reproach; and do not the opprobrious names given to religious people lower them in the estimation of others, insomuch that all their good qualities are lost sight of, and they are deemed worthy only of pity and contempt? No thanks to the world, then, that fires are not kindled as much as ever: it is to our laws, and to the providence of our God, we owe it, that bounds are prescribed, beyond which the enmity of men is no longer suffered to exert itself. But it is still as true as ever, that “all who will live godly in Christ Jesus, shall suffer persecution.”]

But let us pass on to,

  II.      His exhortation—

St. Peter well knew, that all who retained their enmity against God and his Christ, must soon perish: he therefore exhorted his hearers to save themselves from the impending ruin. The same exhortation befits us also. Is it asked, How are we to save ourselves from this untoward generation?

  We ANSWER,

  1.      Renounce their ways—

[Judge ye, Whither such ways must lead. Need you be told, that, “except ye repent, ye must all perish:” or. that, “if ye believe not, ye cannot see life, but the wrath of God abideth on you;” or, that all who make Christ “a stumbling-stone, will be broken in pieces?” Deceive not yourselves: think not that the number of your associates will afford you any security: numbers did not protect the inhabitants of the plain, or the antediluvian world; nor shall you find the termination of the broad road any other than you have been forewarned concerning it. Of this you may rest assured, that “whatsoever you sow, you shall also reap: if you sow to the flesh, you shall, of the flesh, reap corruption: you must sow to the Spirit, if you would, of the Spirit, reap life everlasting.”]

  2.      Forsake their company—

[We know that you cannot entirely separate from the ungodly; for then, as the Apostle says, “you must needs go out of the world.” But you are not to choose them as your companions; for, “what communion hath light with darkness, and Christ with Belial?” It is not sufficient that you “have no fellowship with the unfruitful works of darkness; you must also reprove them.” Need you be told what even a heathen writer could declare, that “evil communications corrupt good mannersl?” Do you not know, that men insensibly imbibe the spirit of their associates; and that you must “come out from Babylon, if you would not be partakers of her sins and of her plagues?” Know assuredly, that “a companion of fools will be destroyedn;” and that, if you belong to Christ, “you will not be of the world, even as he was not of the world.” I say to you, therefore, in the words of the great Apostle, “Come out from among them, and be separate; and touch not the unclean thing; and I will be a Father unto you, and ye shall be my sons and daughters, saith the Lord Almightyp.”]

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