Mark. 1:14, 15.

Mark. 1:14, 15.

But notwithstanding this resemblance between the wise and foolish virgins, they widely differed from each other.

[The wise virgins had taken the precaution to secure oil in their vessels, that in case the bridegroom should tarry, they might have wherewith to replenish their lamps, and not be destitute of it in the hour of need. But the foolish virgins were contented with just so much as would enable them to make a fair shew for the present; nor were they at all aware of the danger to which their improvidence exposed them: hence when the cry was made at midnight, the wise virgins had only to trim their lamps, which, though burning dimly, were yet alight; but the foolish ones found their lamps extinguished; nor even knew how, or where, they should obtain a supply of oil. Instantly they requested the other virgins to impart to them of theirs; but were advised to go and procure it where alone it was to be obtained. The bridegroom however coming during their absence, the wisdom of the provident, and the folly of the improvident, were made apparent.

Now such is the difference that still exists between many professors of religion; many have really the grace of God in their hearts; these have seen the danger of an unconverted state, and have received that unction of the Holy One, which they stood in need of: they know how strict the scrutiny will be in the last day, and have therefore prayed, that the Holy Ghost might be shed forth abundantly upon them through Christ Jesus. But others there are (would to God they were few!) who have taken up a profession lightly, and who are satisfied with having a form of godliness while they are destitute of its power. In an hour of alarm, they fly to the creature rather than to God. Even they who scoffed at religion in a time of health, will send for a minister, or some godly neighbour, in a prospect of death; but there they stop, and find to their cost the inefficacy of these means. Had they applied to Christ in due time, they might have “bought oil of him without money and without price:” but the bridegroom’s arrival finds them unprovided; and they are left to bewail the bitter consequences of their folly.]

There being no further room for comparison, we shall now,

  II.      Contrast their end—

The wise virgins, who were ready, were admitted with the bridegroom into the marriage feast—

[It was customary for the virgins, who came forth to attend the bridegroom, to participate the pleasures of the nuptial feast. This gives a just idea of their happiness who shall be found ready at the coming of their Lord: they shall enter into the chamber where all the guests are assembled; they shall hear the bridegroom’s voice, and enjoy the testimonies of his regard: the feast provided by God himself shall refresh their souls, while all the harmony of heaven shall fill them with exquisite delight: then all painful watchings and anxious expectations for ever cease: no longer have they any corruptions to contend with, or any drowsiness to regret: their fears are dissipated, their hopes are realized, and their most enlarged desires are swallowed up in actual fruition.]

The foolish virgins, who neglected their preparation, were for ever excluded—

[No sooner was the bridegroom with his retinue entered into the house, than the door was shut. The door, which shut in the one, precluded all hope of admittance to the other. In vain did the foolish virgins come and cry for admission; all knowledge of them was disclaimed by the bridegroom, and they were left in “outer darkness.” Thus will it be to those who shall be called hence before they are prepared to meet their God: the door of heaven will be shut against them; the supplications, which a little before would have prevailed, will now be disregarded: they honoured not the Lord in their life; nor will he now honour or acknowledge them: they are cut off from all hope of joining that blest society, or of tasting the heavenly banquet: nor will they merely suffer a privation of happiness; they will be consigned over to the punishment due to their offences, a punishment exquisite, irremediable, eternal.]

  The IMPROVEMENT suggested by our Lord will properly close the subject—

[The grand scope of the parable is, to shew us the need of watchfulness; and the chief argument to enforce that duty is, the uncertainty of the time when our Lord shall come. And is there any one, to whom we have not occasion to direct our exhortation? Ye who, like the foolish virgins, have never yet obtained “the oil of joy and gladness,” watch against self-deception: you may make a specious profession of religion, and take occasion from the infirmities of true Christians to think yourselves in as good a state as they. But it will soon appear who they are that have the grace of God in their hearts; and who have only “a name to live, while they really are dead.” Perhaps ye think that ye shall have time enough to provide oil when the bridegroom’s approach shall be announced: but ye know not whether ye shall have any warning, or whether ye shall be able to obtain it then, if ye neglect the present opportunity. Be assured that, if the bridegroom come, he will not stay for you, but will enter with those who are ready, and leave the rest behind him. O think, what will ye do if the door should be shut against you? how will ye bewail your folly! Be persuaded now to improve your time. Apply for oil to him who “has the residue of the Spirit,” and will “give the Holy Spirit unto them that ask him.” Go not to the creature, no, not even to the ordinances, as though they of themselves could impart this blessing. Ministers and ordinances are, as it were, the pipes through which it shall be conveyed; but Christ, in his person and offices, is the one source of grace; and out of his fulness must ye all receive.

As for you, who, like the wise virgins, are endued with grace, still continue to “watch.” You see from your own experience what need you have of this exhortation. Too often have you slumbered and slept already, and thereby exposed yourselves to many alarms. Henceforth “let your lamps be trimmed, your loins girt, and yourselves in actual readiness to attend your Lord.” Then, at whatever hour he shall come, ye shall have no cause to fear; ye shall behold him with joy, and participate his glory for evermore.

“What we say then to you, we say unto all, WATCH.”]

MCCCXCVII

THE TALENTS

  Matt. 25:22, 23.

He also that had received two talents, came, and said, Lord, thou deliveredst unto me two talents: behold, I have gained two other talents beside them. His Lord said unto him, Well done, good and faithful servant; thou hast been faithful over a few things, I will make thee ruler over many things: enter thou into the joy of thy Lord.

THE solemnities of the day of judgment were a frequent subject of our Lord’s discourse. This was a topic well calculated to fix the attention of his hearers. The nearer he drew towards the close of his ministry, the more he insisted on it: nor can we too often dwell upon it in our minds. The parable before us leads us to the contemplation of this awful subject: it very nearly resembles the parable of The Pounds. Yet are there some important points of difference between themb.

These points will furnish occasion for two important observations:

  I.      God bestows gifts on every man according to his own sovereign will—

God is the source and author of every blessing we enjoy—

[To him we owe it that we were brought into the world of Christian, rather than of heathen, parents. From him we have received all our bodily and intellectual powers. We possess nothing good, which we have not derived from him.]

He dispenses extremely various gifts to various persons—

[The greater part of the world are left by him in gross darkness. To the Jews he vouchsafed the light of his revealed will. The light that just dawned on them, has visited us in its meridian splendour. But some in this Christian land are scarcely more instructed in the knowledge of Christ, than if they had no concern with him: others again have had their eyes opened to behold his glory. Great was the diversity of gifts bestowed on the Christians of old; and there is the same distinction made in the Church at this daye. Hence we are called “stewards of the manifold grace of God.”]

These he bestows according to his own sovereign will—

[The rich man in the parable gave to “each according to his several ability.” Thus while he acted sovereignly, he acted also wisely, and in this point of view only can that circumstance be applied. It is not true that God bestows the richest talents on the most able men: besides, the very abilities we possess are derived from him alone; and, if man’s ability were the measure of God’s gifts, man would have room to boast. God acts in all things according to his sovereign willk. Nevertheless his will is guided by consummate wisdom: and every person, whatever his lot be, must confess with the Apostlem—. These considerations are indeed humiliating to our proud hearts; but they are inexpressibly comforting to those whose talents are small, and whose afflictions are many. Let such persons weigh them well, and make use of them for the suppressing of envy and discontent.]

We may well be satisfied with his conduct in this respect; for,

  II.      He will reward every man, not so much according to the talents he possesses, as according to his fidelity in improving them—

A man, endued with great gifts, will not be the more approved on that account—

[The mere possession of great talents does not alter our moral character. Judas was not at all inferior in knowledge to the other Apostles; nor was he less endued with a power of working miracles than they. All his opportunities of spiritual improvement were the same as theirs; but his heart was not changed by means of these privileges; nor was his person the more accepted of God on account of them. On the contrary, the greater his privileges, the greater was his guilt in neglecting to improve them; and he now surpasses others in nothing but shame and misery. To this purpose are those warnings which our Lord gave to the cities of Judæap: nor are those warnings inapplicable to those who hear his Gospel now.]

Nor will a person of the smallest talents be on that account overlooked—

[“God looks not at the outward appearance, but at the the heart: he notices them that are of a broken and contrite spiritr. Few perhaps have been more destitute of gifts than Lazarus: yet how far better is his state now than the Rich Man’s! The widow that possessed but two mites, was destitute enough; but the use she made of them was more acceptable to God than all the rich offerings of the opulentt. Thus, if we only improve what we have, we cannot fail of a reward. On the contrary, if we bury our talent, though it be but “one,” we shall be punished for it.]

The Scriptures speak strongly upon each of these points—

[They plainly declare that there are degrees of reward and punishment. Our Lord assures us, that the punishment of men will be proportioned to the light against which they have sinnedx: and St. Paul affirms, that our services shall be accepted in proportion as they corresponded with our ability to perform them.]

  INFER—

  1.      What little reason is there to envy those who have great talents!

[It is evident that an increase of talent only increases our responsibility. To many, the advantages they have abused are now their greatest torment; and what reason have we to think, that our diligence in serving God would be excited in proportion as our opportunities were enlarged? We all have too much reason to lament our past unprofitableness. Let us therefore rather improve what we have, than covet what we have not.]

  2.      How earnest should every one be in trading with the talent committed to him!

[The time is shortly coming when we must give up our account to God: and how awful will it be to be cast out as “wicked and slothful servants!” How will such characters weep and wail for the opportunities they have lost! On the contrary, how delightful to hear the Saviour’s plaudit! What a recompence, to “enter into the joy of our Lord!” O let every soul exert itself to the utmost in his service. Let none be discouraged because they can do but little for God. Many who condemn themselves as vile and faithless, shall hear him say, “Well done, good and faithful servants:” and many, who are ready to tremble with apprehensions of his wrath, shall be made partakers of his felicity and glory.]

  3.      How little should we regard the attempts of the ungodly to repress our zeal!

[Men never condemn their own stewards for being too faithful or diligent: yet if any of the Lord’s stewards labour to improve their talent, the world cry out against them as over-righteous. But “it is a very small matter to be judged of man’s judgment.” Let the world exclaim against us as hypocrites or enthusiasts, if the Judge of all do but account us good and faithful: His plaudit will abundantly compensate for the obloquy we endured. Let us then, every one for himself, “stir up the gift of God that is in us;” and let us exhort one another in the words of inspiration—.]

MCCCXCVIII

THE DAY OF JUDGMENT

  Matt. 25:34, 41, 46.

Then shall the King say unto them on his right hand, Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world.… Then shall he say also unto them on the left hand, Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels.… And these shall go away into everlasting punishment: but the righteous into life eternal.

IT is scarcely needful in a Christian assembly to prove that there will be a Day of Judgment; because no one entertains a doubt respecting it: but to impress on our minds a consideration of the judicial process, and of the eternal consequences which will instantly ensue, is of the utmost importance. Taking for granted, therefore, that there is amongst us a certain and universal expectation of that day, we shall proceed to notice the description which the Judge himself has given of it, from its commencement to its termination.

Let us call your attention to,

  I.      The preparatory solemnities—

These are comprised under two heads:

  1.      The coming of the Judge—

[Our blessed Lord is ordained to be the Judge both of the quick and dead. It is of himself that he speaks, when he says, “The Son of Man” shall come. As the Son of Man, he stood at the bar of Pilate: and, as the Son of Man, he will summon the universe to his tribunal. As the Son of Man, he himself was judged, condemned, executed: and, as the Son of Man, he will pass judgment on all, whether men or devils. At his first advent he appeared in the lowest state of degradation, “a worm, and no man, a reproach of men, and despised of the people: but in that day “he will come with power and great glory,” surrounded by myriads of his holy angels. The pomp and glory of his appearing will infinitely surpass either the lustre of Mount Tabor, or the more terrific splendour of Mount Sinai. His throne will be erected in the air; and the books, both “the book of his remembrance,” wherein the actions of men were recorded, and the volume of inspiration, whereby they are to be judged, will be opened before himd.]

  2.      The summoning of those who are to be judged—

[“Before him shall be gathered all nations.” Every creature, from Adam to the last of his descendants, shall appear in one vast assembly. Not one shall be absent: not one will be able to withstand the summons of the Almighty, or to elude his search. “The great and mighty of the earth” shall then stand on a level with the meanest beggar. Every one shall appear in his own proper bodyf. As for the difficulty of collecting the scattered atoms of every individual, atoms that have been transformed into ten thousand different shapes, this is no difficulty with God: he who created them out of nothing by a mere act of his will, can by a similar act of volition reunite the atoms that are necessary to constitute our personal identity: and he will do it “in a moment, in the twinkling of an eye, at the last trump:” and when the dead are raised, then, and not till then, will he change the bodies of those who are alive upon the earth, that they also, together with those who are risen, may “meet the Lord in the air.”]

The whole human race being come into the presence of their Judge, he will proceed to,

  II.      The trial—

There will be a strict inquiry into their respective works—

[We do not suppose that their regard to him and his salvation will be overlooked: but it will be ascertained by the fruits which they brought forth. If their faith was not productive of good works, it will be accounted only as the faith of devils. But what are the fruits which alone will be considered as just evidences of our love to Christ? O that this matter were duly weighed amongst us! It will not be asked merely, Whether we transgressed the law by grosser acts of sin, such as uncleanness, or drunkenness, or theft, or perjury, or murder; but whether we were active in doing good to our fellow-creatures for Christ’s sake? Whether we “fed the hungry, clothed the naked, visited the sick,” and delighted ourselves in all offices of love to our fellow-creatures from a sense of love to Christ, and with a view to his glory? Yes, on this will the salvation or condemnation of men depend. Mark it well, my brethren. It is not for formal duties or empty professions that any will be applauded, but for active, diligent, unremitted exertions in the cause of Christ: NOR IS IT FOR SINS OF COMMISSION MERELY THAT ANY WILL PERISH, BUT FOR SINS OF OMISSION.]

Then will they be separated according to their true characters—

[The characters of all will then be as easily discerned as sheep are discerned from goats; and they will be separated accordingly, “the sheep on the right hand of their Judge, and the goats on his left hand.” Then will be seen two wonderful sights; the righteous, however separated from each other by trifling forms or various sentiments on earth, all united in one body, and perfectly of one heart and mind. Nor will there be so much as one hypocrite found amongst them: the tares which now grow among the wheat will all be plucked up: the wolves in sheep’s clothing will all be detected; and the whole collective mass be holy, even as God himself is holy. Then also will all the wicked be standing in one vast congregation together. Those who had mixed themselves with the saints on earth will have the mask taken away, and be made to appear in all their natural deformity: and those trembling saints who were wont to number themselves amongst them, will have had their integrity cleared, and their doubts removed: and all, whether righteous or wicked, will take their proper place, according as the evidence, adduced before their Judge, attested or disproved their piety.]

The trial closed, the Judge will proceed immediately to,

  III.      The sentence—

He will first address himself to those on his right hand—

[Among the reasons which might be assigned for his first pronouncing sentence on the righteous, the principal seems to be, that they are to be his assessors in judgment, and to confirm the sentence which he will pronounce upon the ungodly. But from the moment of their separation, what joy will till every breast! What mutual congratulations will resound on every side! How delightful will be their anticipation of the felicity that awaits them! What smiles too will beam forth in the countenance of their Judge, when he shall turn towards them!

In his address to them, though he mentions their good works, in order to manifest the equity of his procedure, yet he traces up all their blessedness to the sovereign grace of him, who had loved them “from before the foundation of the world.” It was the Father who had chosen them from all eternity, who had sent them a Saviour; who in due time had called them by his grace; and who was the true source of all the blessings they enjoyed. Hence he calls them, “Ye blessed of my Father.” In bidding them to take possession of “the kingdom prepared for them,” he marks very strongly the same idea: for he tells them to “inherit” it: by which he clearly intimates, that it was neither earned nor purchased by them, but attained through their adoption into God’s family, and their consequent regeneration by the Spirit of grace.

Surely the sound of these gracious words must pour all heaven into the souls of all to whom they are addressed.]

Then he will turn unto those upon his left hand—

[But how is his countenance now changed! What anger, what indignation flames in his eyes! And what terrible displeasure is conveyed in his voice! The grounds of their condemnation are explicitly declared. They had neglected to serve him, and to do the things that were pleasing in his sight; and therefore they are bidden to “depart accursed.” And it is worthy of observation, that they are not said to be cursed of his Father: no; though the saints owe their felicity to the election of the Father, the wicked do not owe their misery to any arbitrary act of reprobation: the righteous are blessed of the Father; the wicked are cursed of themselves; it is to their own neglect of duty that they must trace their eternal condemnation: they perish, not because there was any want of mercy in God the Father, or of merit in God the Son; but because “they rejected the counsel of God,” and would not accept his proffered salvation. In this world they had said to God, “Depart from me; I desire not the knowledge of thy waysp:” and in that world their Judge will reply, Depart from me; I desire not the knowledge of your souls: “I never knew you, ye workers of iniquity.” The place into which they are to depart was not indeed prepared for them, as heaven was for the saints: it was “prepared for the devil and his angels:” but as the wicked are partakers of their guilt, they shall be also of their punishment.]

Then will come,

  IV.      The execution—

The righteous shall be borne up into the regions of eternal bliss—

[On the pronouncing of the sentence, the heavens will be opened, and all the saints will ascend thither to take possession of their thrones. But who can conceive the happiness of those who are admitted into the presence of their God; who are placed beyond the reach of sin or sorrow, and have an eternity of blessedness before them? What praises, what adorations, and hosannahs will resound through all the courts of heaven!]

The wicked shall be cast down into the regions of eternal misery—

[We attempt not to describe their misery; for it passes the power of words to express, or of imagination to conceive: but this we assert, that it will be truly and properly eternal. It shall co-exist with the felicity of heaven; for its duration is expressed by the very same word. If any doubt the eternity of hell-torments, I ask, What shall ever terminate them? Will the fire that is kindled there be extinguished? or the souls that are cast into it be consumed? Or shall they be purified in the fire, and be exalted at a future period to the regions of bliss? No one of these things shall be: “The fire shall not be quenched:” “the worm of a guilty conscience shall never die:” and, instead of being improved by their misery, the sufferers will gnaw their tongues for anguish, and blaspheme that God who inflicts their punishments. Besides, there is a gulf fixed betwixt them and the saints in glory; so that none shall ever pass from the one place to the other, or experience the smallest change in their condition. How terrible will then be the state of the ungodly! How “will they call upon the hills to fall upon them, and the rocks to cover them from the wrath of the Lamb!” But, what they would not believe, they now feel to their cost; and shall feel, as long as God himself shall endure, even for ever and ever.]

  INFER—

  1.      How desirable is it to be prepared for death and judgment!

[This is the time for preparation: the moment death arrives, our state is fixed for ever: “As the tree falleth, so it lieth.” What folly then is it to procrastinate, and to defer our preparation! If death would stay for us, and we could command the influences of the Spirit, and ensure repentance at the last, there were some reason for delay: but when we know not but that the next hour we may be summoned into the presence of our Judge, or that the grace we now despise shall never be offered us again, what madness is it to lose the present moment, and to trifle on the brink of such a precipice! Awake, brethren, from your stupor; and “prepare to meet your God.” Go to the Saviour, while yet there is hope concerning you: and let it be the one concern of your lives to “flee from the wrath to come.”]

  2.      How important is it to form a just judgment of our own character!

[Suppose for a moment that we judge ourselves now with somewhat too great severity, what harm is done? We disquiet ourselves indeed a little more than is necessary for a few days; but we are stirred up to greater diligence and circumspection; and are stimulated to exert ourselves more earnestly for the securing of the prize. But what if we lean too much to the favourable side? It will be too late to remedy our error when once we pass into the eternal world. There is no repentance in the grave. It will be no excuse to say, “Lord, I was mistaken; I did not think so much strictness was necessary; I thought that such characters as I were safe.” Now, therefore, “judge yourselves, that ye be not judged of the Lord.” Inquire now, what is the tenour of your life. Do not be contented to examine whether you have committed any gross sin; but inquire whether you are running as in a race, and striving to the utmost to glorify your God by all possible acts and offices of love? Examine particularly, whether all that you do is, not to purchase heaven, but to testify your love to Christ? If you bring yourselves to any lower standard than this, you will deceive yourselves to your eternal ruin. But, if, after a strict inquiry into these things, “your conscience condemn you not, then have you a scriptural confidence towards God.”]y

MCCCXCIX

THE IMPORTANCE OF CHARITABLE EXERTIONS

  Matt. 25:35–40.

I was an hungered, and ye gave me meat: I was thirsty, and ye gave me drink: I was a stranger, and ye took me in: naked, and ye clothed me: I was sick, and ye visited me: I was in Prison, and ye came unto me. Then shall the righteous answer him, saying, Lord, when saw we thee an hungered, and fed thee? or thirsty, and gave thee drink? When saw we thee a stranger, and took thee in? or naked, and clothed thee? or when saw we thee sick, or in prison, and came unto thee? And the King shall answer and say unto them, Verily I say unto you, Inasmuch as ye have done it unto one of the least of these my brethren, ye have done it unto me.

THE solemnities of the Day of Judgment can never be too attentively considered: and we have reason to be thankful that they are here so plainly set before us. The coming of the Judge, the summoning of the universe before his tribunal, the separation of the righteous and the wicked, and the sentence that shall be passed on all the human race, are exhibited, as it were, in this passage before our eyes. But there is one thing here specified, which is more peculiarly interesting to us, inasmuch as it either divests that day of all its horrors, or must cause us to look forward to it with inexpressible dread; I mean, the ground upon which the decision will be formed, and the doom of every individual be fixed. That the whole of our principles and conduct will be taken into consideration, there can be no doubt; but there is one point which will be inquired into, and will be regarded as a certain evidence of all the rest, namely, our activity in doing good to our fellow-creatures for Christ’s sake: and, according as we shall be found to have abounded, or been defective, in that, will our definitive sentence be passed. This is asserted by the Judge himself: and the terms in which he has expressed it lead me to shew,

  I.      The proper exercises of Christian benevolence—

Love is the distinguishing feature of a true Christian—

[“God is love;” and every one that is born of God, is “created anew after his image.” The natural selfishness of the human heart is subdued and mortified by the grace of God; and “the new creature” desires to “live no more unto himself, but unto that Saviour who died for him.” “What shall I render to the Lord for all his benefits?” is his daily inquiry. To requite the Saviour he finds impossible: and therefore he looks out for others to be the representatives of his Lord, that through them he may manifest his sense of the mercies vouchsafed unto him. He is not contented with cultivating devout affections in his heart, but endeavours to render them substantially operative towards man. In a word, he exercises faith; but it is a “faith that worketh by love.”]

The poor and afflicted are the more peculiar objects of that love—

[Doubtless love, in its most extended sense, comprehends much more than mere benevolence to the poor: but it is shewn in this particularly; and, wherever it exists, will manifest itself in this in a more abundant measure. We have a bright example of this in the person of Job. So highly did he esteem these duties, that, if he had been remiss in them, he would have accounted himself deserving of the heaviest judgments. The conduct of the first Christians is not precisely of the kind we are considering; nor is it of necessity to be imitated by us: but it proves to what an extent the principle of love will carry us, if occasion require it at our hands. But the example of the Macedonian Churches comes home fully to the point; and shews us, that not even the deepest poverty, or the severest affliction, will preclude the exercise of self-denying kindness, when love has a just ascendant over our heartsd. We lay the more stress on this, because it was proposed for the imitation of the whole Corinthian Church; and because the formation of such a principle, and the production of such a conduct, is the main scope and intent of the Gospel. The particulars specified in our text attest this — — — as does also that saying of the Apostle, “Bear ye one another’s burthens, and so fulfil the law of Christ.”]

To such exertions we may well be stimulated, if we consider,

  II.      The acceptableness of them to the Lord Jesus—

The Lord Jesus identifies himself with his afflicted people—

[He has sympathized with them in every period of the world. What was it but compassion that caused him to undertake the cause of fallen man? When Israel was in Egypt, he heard their cries, and pitied their sorrows. Whilst they sojourned in the Wilderness, “in all their afflictions he was afflicted.” In his state of humiliation, “he made himself poor for their sakes, that they through his poverty might be rich:” and now, in his exalted state, he considers their cause his own. Are they persecuted? he, as he told the persecuting Saul, is the person injured. “Whoso toucheth them, toucheth the apple of his eye.” Are they relieved? he tells us in the text, that every office of love shewn to men for his sake he accepts, as shewn to him. He esteems the meanest of his people as “a brother,” and will acknowledge him as such before the assembled universe: or rather, he esteems him as a member of his own body; in the prosperity and happiness of which the Head is no less interested than the member itself.]

What a fund has this one declaration laid up for them in every age of the world!

[We cannot conceive any other thing which could have so forcibly interested the mind of man. The obligations which we owe to Christ infinitely exceed any thing which words can express, or imagination can conceive. Were he therefore to command any thing, the hope of pleasing him would be a strong incentive to his believing people to obey him: but when he declares, that he will accept as done for himself whatsoever is done for others in his name, methinks the diligence of all in serving him should so anticipate the wants and wishes of mankind, as almost to banish misery from the world. But, though the greatness of human miseries, and the fewness of the Lord’s people, preclude the hope of such an event as this, yet this one consideration, of administering to the Lord Jesus Christ in the person of his people, animates thousands to the most ardent zeal, and carries them through the most self-denying exertions.]

If we need any further stimulus to such exercises, let us consider,

  III.      The importance of them to ourselves—

The issue of the final judgment depends altogether upon them. In that day they will be brought forth,

  1.      As an evidence of our state—

[As God has taught us to judge of the tree by its fruits, so will he himself do in the day of judgment: and, whatever may have been our professions of faith and love, he will judge of them only by the fruits which they have produced. The fruits after which he will inquire, and by which he will be determined, are those spoken of in the text. Where they are found, there must a living faith and real piety have existed: and, where they are not found, there must have been an entire absence of true love to God. By this test, therefore, shall every man be tried; and, according to this shall he stand or fallk.]

  2.      As a justification of our sentence—

[The day of judgment is emphatically called “the day of the revelation of the righteous judgment of God:” and it is appointed, not so much for the awarding of happiness or misery to the sons of men, as for the display of God’s equity in these decisions. Much is spoken in the Scriptures of God’s having chosen men to salvation, and predestinated them to the adoption of children: and, beyond all doubt, the whole glory of man’s salvation must be given to him: but still he will evince to the whole assembled universe that there is an equity in his proceedings, and that the destinies of all exactly correspond with their moral characters. The labours of love, in which the righteous had abounded, are here produced; and those whom Christ here speaks of as “his brethren,” are ready to attest the truth of his assertions. On the other hand, the neglect imputed to the others is obvious: and though they attempt to extenuate their guilt, it is brought home to them in the completest manner; nor have they one word to utter in arrest of judgment. Thus is the righteousness of God made manifest; “he is justified in what he speaks, and clear in the judgment which he passes.”]

  3.      As a measure of our reward—

[We must not imagine that men are saved on account of any merit of their own. It is not possible that their works of love should ever purchase so great a reward as will then be given them. Indeed, the surprise which they express, “When saw we thee, &c.?” clearly shews, that they had not founded their hopes upon their own works: they had been redeemed to God by the precious blood of Christ; and in Christ they had trusted as the only Saviour of the world: but God is pleased to notice the works which they had done for his sake, and to bestow on them “a reward of grace:” nor is even a cup of cold water, which had been given to a disciple for his sake, suffered to pass without an appropriate reward. Hence we see that the more we abound in works of charity, the more exalted will be our happiness in heaven: whilst, on the other hand, the more means and opportunities of doing good we have neglected, the heavier will be our condemnation to all eternity.]

  We would further IMPROVE this subject—

  1.      For our instruction in general—

[If such be the particular objects to be inquired into, how little prepared are most of us to meet our God! The generality think it sufficient if they do not occasion sorrow, though they never exert themselves diligently to relieve it: but let it be known and peculiarly marked, that the omission of these duties is of itself sufficient to condemn us; and that the sentence of condemnation that is here denounced against the wicked, refers, not to any thing which they have done, but to what they have left undone. I know, indeed, that all have not the same ability, or the same opportunity to relieve their afflicted neighbours: but have we availed ourselves of the opportunities that have been afforded us? If we have, though our efforts have been few and weak, they shall be accepted; for “if there be in us a willing mind, it is accepted according to that a man hath, and not according to that he hath not:” but if we have not, let us not deceive ourselves with vain hopes; for, “as unprofitable servants, we shall be cast into outer darkness, where is weeping, and wailing, and gnashing of teeth.”]

  2.      In reference to the occasion before us—

[The charity for which we plead has a near affinity with that described in our text — — — We call upon you then to assist it, by personal exertions, if you can, but at all events by liberal contributions. What would you do if Christ himself were now present, and soliciting your assistance? Would you send him away unpitied and unrelieved? Would you not rather vie with each other, who should be most forward, and most liberal in his relief? Know then that he is present, and will accept at your hands whatever you do for him. Know also, that the harvest which you will reap shall be proportioned to the seed you sow.]

MCCCC

THE FEARFUL PROSPECT OF THE IMPENITENT

             Matt. 26:24.

It had been good for that man if he had not been born.

“KNOWN unto God are all his works, from the foundation of the world.” But the fore-ordination of God does not in any degree affect the responsibility of man. Man is altogether a free agent, in everything that he does, whether it be good or evil. The Spirit of God may move him; or Satan may tempt him: but he does nothing without the concurrence of his own will. Hence, when St. Peter tells the Jews that our blessed Lord was “delivered up to death by the determinate counsel and fore-knowledge of God,” he still fixes the guilt of his death on them; saying, “Him ye have taken, and with wicked hands have crucified and slain.” So, in the passage before us, our blessed Lord speaks to the same effect. It had been written of him, “Mine own familiar friend, whom I trusted, who did eat of my bread, hath lift up his heel against meb.” And, in reference to this prediction, our Lord says, “The Son of man goeth as it was written of him; but woe unto that man by whom the Son of man is betrayed! it had been good for that man if he had not been born.”

That we may make a suitable improvement of this awful declaration, I will,

  I.      Shew of whom this may be spoken—

We must not confine this declaration to the person of whom our Lord spate; since it is equally applicable to a great variety of characters. It may be applied to,

  1.      The Traitor who sells his Lord—

[To Judas the words are primarily applied. But are there no other persons who sell their Lord? What is the conduct of the lewd voluptuary, the sordid worldling, the ambitious candidate for honour? Each of them says, ‘Give me but my price, and I will sell my Lord.’ Each of them, in his own particular way, acts the part of “Esau, who sold his birthright for a mess of pottage.” Tell them, when in the pursuit of their respective objects, what a loss they must sustain; and they regard you not: the pleasures, the riches, the honours, which they affect, are, in their eyes, of paramount importance; and follow them they will, though they must sacrifice all hopes of ever enjoying the favour of their God — — — I must say, that these may kiss their Saviour in the sight of men, but they are traitors to him in the estimation of their God; and, as such, must expect to be made monuments of his righteous indignation.]

  2.      The Infidel, who denies him—

[The Scribes and Pharisees rejected our blessed Lord, notwithstanding all the miracles he wrought in proof of his Messiahship: and “their end was according to their works.” And are there not, at this day also, infidels who reject Christ, and, under an affectation of superior wisdom, pour contempt upon the Gospel, as a “cunningly-devised fable,” deriding its doctrines as enthusiastic, and its precepts as needlessly severe? These persons designate themselves rational Christians; as though “wisdom should die with them:” but they are the most irrational of all Christians; since they set up their own vain conceits above the inspired records, and their own wisdom above the wisdom of their God. And shall it not shortly be said, in reference to them, “Bring hither those that were mine enemies, and slay them before me?” Yes, “there remaineth for them no other sacrifice for sin, but a certain fearful looking-for of judgment, and fiery indignation, to devour them.”]

  3.      The Apostate, who renounces him—

[We are told respecting those who, “after having once escaped the pollutions of the world, are again entangled with them, and overcome; that their last end is worse than their beginning; and that it had been better for them never to have known the way of righteousness, than, after having known it, to depart from the holy commandment that had been delivered to them.” And how many are there, at this day, who have “left off to be wiseg,” and “gone back to their evil ways,” and “turned again with the dog to his vomit, and the sow that was washed to her wallowing in the mirei.” Yes, there are, alas! many who “run well only for a season;” and, “under the influence of temptation,” like the stony-ground hearers, “fall away.” What, then, is their state? “They turn back unto perdition,” and seal up themselves under the everlasting “displeasure of their Godl.”]

  4.      The Hypocrite, who dishonours him—

[None have a severer doom than persons of this description. To have the most dreadful portion, is to “have our portion with the hypocrites.” To cry with pretended zeal, “Lord, Lord!” whilst we do not the things which he commands, can answer no other end than that of deceiving our own soulso. “Our hearts must be right with God,” if ever we would be accepted of him: and the retaining of a single lust, though dear as a right hand or a right eye, will plunge us into inevitable and everlasting perditionq. The more distinguished our profession may be, the greater is our sin, if, “whilst we profess to know God, in works we deny him:” our excellency may mount up to the heavens, and our head may reach unto the clouds; but the issue will be, that we shall perish for ever like our own dung; and they who have seen us will say, “Where is he? where is hes?”

Concerning every one of these persons, so living, and so dying, it must be said, as of Judas, “It had been good for that man if he had not been born.”]

And shall I not now,

  II.      Take up a lamentation over them—

Our blessed Lord “wept over Jerusalem,” which he saw devoted to destruction. And shall not “mine eyes be a fountain of tears, to run down day and night” for so many of you as, I have reason to fear, are perishing in your sins? Alas! respecting multitudes, I must say,

  1.      How awful are their delusions!

[All of these persons promise themselves impunity. One is too high to be called to account; another too low to attract the attention of the Deity. One is so immersed in business, that he may be well excused; and another too intelligent to be deceived: and all have an idea that God is too good and too merciful to proceed against them. But there is for every one of us a future state of retribution, when every one “shall receive at the hands of God according to what he has done in the body, whether it be good or evil.” If it were not so, we might adopt at once the Epicurean maxim, “Let us eat and drink; for to-morrow we die.” But “we must all appear before the judgment-seat of Christ,” and receive at his hands our doom in happiness or misery, to all eternity. Our foolish excuses will then avail us nothing. Our duty was plain; namely, to seek first the kingdom of God and his righteousness:” but we chose to prefer other things before it, and to seek it last: we must therefore for ever lose the blessedness we would not seek, and endure for ever the misery which we would not deprecate. And, if men will not believe this now, they will surely be convinced at the very moment of their departure hence. Then “they will know whose word shall stand, whether God’s or theirs.” And then,]

  2.      How bitter will be their reflections—

[Let us suppose a man “lifting up his eyes in the torments of hell,” and looking back to the means of grace which he once enjoyed, and the offers of mercy that were made him in the Saviour’s name: how bitterly will he bewail his folly! how will he wish that he had been born a heathen, or an idiot; or rather, “that he had never been born at all!” We are told how such persons will be occupied in “weeping, and wailing, and gnashing their teeth,” with impotent rage against their God. And what will they then think of the gratifications for which they sacrificed all the felicity of heaven, and incurred all the miseries of hell? How will they stand amazed at their folly and their madness! and what language will they find sufficient to express their feelings of self-reproach? My dear brethren, I would that you would all place yourselves for a moment in the situation of a person at the first moment of his entering into the presence of his God; looking back upon the scenes which he has just left; and looking forward to the scenes on which he is about to enter, and which must continue without mitigation or end to all eternity. Could I prevail on you to realize for a moment that situation, methinks it would be impossible for you not to flee to the Saviour, and lay hold upon him, and cleave to him, till he had pardoned your offences, and spoken peace unto your souls.]

  3.      How infatuated must you be, if you will not improve your present opportunity of obtaining mercy!

[My dear brethren, in the name of Almighty God I declare to you, that if only you will come to him in humble dependence on the Saviour’s merits, “not one of you shall ever be cast out.” Nay, more; I declare, that God will seal his pardoning love upon your souls; so that, instead of wishing you had never been born, you shall be able, with most heartfelt delight, to say, “We thank thee, O God, for our creation.” Yes, indeed: this is an expression which none but a true Christian can fully utter: for all others, whoever they may be, must feel some secret misgivings in relation to their eternal state. But the man who truly gives himself up to his God, can look forward to the eternal world with joy; knowing that he shall be received into the bosom of his Saviour, and reign with him in glory for evermore. Then I ask you, my brethren, Why will ye, after having lost so much time already, and having, for aught ye know, so little remaining to you, why, I say, will ye defer, even for an hour, that repentance which your state calls for, and that application to the Saviour which he is so ready to hear? Fain would I prevail upon you to go home and prostrate yourselves before the throne of grace, and to implore mercy of God in the Redeemer’s name. If ye will not do this, what can be expected, but that the time shall come when you will curse the day of your birth, aye, and the day that ye ever heard this faithful address? I tremble to think what a swift witness I must be against those who shall still harden themselves against these faithful admonitions. I tremble to think how soon many of you will be found in that state, when it must be said of you, “It had been good for that man if he had not been born.” But some of you at least, I hope, will take warning ere it be too late, and “lay hold on eternal life,” before “the wrath of God shall come upon you to the uttermost.”]

MCCCCI

THE LORD’S SUPPER

  Matt. 26:29.

I say unto you, I will not drink henceforth of this fruit of the vine, until that day when I drink it new with you in my Father’s kingdom.

THE great object for commemoration, under the Jewish dispensation, was, the redemption of that people out of Egypt: and that which ought to occupy our minds is, the infinitely greater redemption which has been vouchsafed to us, from all the miseries of death and hell, through the mediation of our Lord and Saviour Jesus Christ. The one was typical of the other, both in the means and in the end. The deliverance of the Jewish first-born from the sword of the destroying angel was effected by the blood of the Paschal lamb sprinkled on the doors and lintels of their houses; and that which we experience is through the blood of God’s only dear Son, shed for us, and sprinkled on us. In remembrance of the former, the Passover was instituted, and the people ate the Paschal lamb: in remembrance of the latter, the Lord’s Supper was instituted; and we receive the consecrated bread and wine as memorials of the body and blood of Christ. The latter of these ordinances supersedes the former; and will itself continue to the end of time in remembrance of our Redeemer’s death. To enter fully into the passage before us, we must notice the Lord’s Supper,

  I.      As instituted by Christ—

It was instituted at the close of the Paschal Feast, and with a special reference to the circumstances with which that ordinance was administered. But, without entering into minute particulars, which we have only on the authority of Jewish Rabbins, and which are more curious than useful, we may observe, that this Supper was instituted,

  1.      As a commemorative sign—

[Our blessed Lord was just about to suffer and to die for the sins of men. In order, therefore, that this mystery might never be forgotten, he brake the bread, in token of “his body given for men;” and poured out the wine, in token of “his blood shed for them;” and expressly commanded, that in all future ages this ceremony should be observed “in remembrance of him.” It was to be a “shewing forth of his death till he should come again” at the end of the world, to take all his redeemed people to himselfb. The one great end for which he died was also in this way to be made known to all succeeding generations. The redemption of mankind was the subject of a covenant entered into between the Father and the Son; the Son engaging to make his soul an offering for sin; and the Father engaging, that, when this should be effected, his Son should see a seed who should prolong their days; and the pleasure of the Lord should prosper in his hands; yea, “he should see of the travail of his soul, and should be satisfied.” By the shedding of Christ’s blood this covenant was ratified; and the cup which was administered in remembrance of it, was to be to all mankind a memorial, that, on the Redeemer’s part, every thing was effected for the salvation of men, and that all who would embrace the covenant so ratified should assuredly be saved. “The cup was the New Testament in his blood;” or, in other words, it represented the new covenant which that blood had both ratified and sealed.]

  2.      As an instructive emblem—

[The killing of the Paschal lamb was not sufficient: the people must feed upon it, in the manner which God himself had prescribed. So neither is it sufficient that by the breaking of the bread, and the pouring out of the wine, we commemorate the death of Christ. Were the ordinance merely commemorative, that would have answered the end: but it is intended emblematically to shew forth the way in which we are to obtain an interest in the Redeemer’s death. We must apply it, every one of us, to ourselves: we must feed upon it; and by so doing declare our affiance in it: we must shew, that, as our bodies are nourished by bread and wine, so we hope to have our souls nourished by means of union and communion with our blessed and adorable Redeemer. Hence the command given to every one, to eat the bread, and to drink the cup. And a more instructive ordinance cannot be conceived; since it shews, that it is by an actual fellowship with Christ in his death, and by that alone, that we can ever become partakers of the benefits which it has procured for us.]

But my text leads me to notice the Lord’s Supper more particularly,

  II.      As still honoured with his peculiar presence—

When our blessed Lord said that “he would no more drink of the fruit of the vine, till he should drink it new with his Disciples in the kingdom of God,” he intimated, that there was to be at least some period when he would again hold communion with them in that blessed ordinance. In his life-time he did not: for, on the very day after he had instituted it, he was put to death. Nor did he at any time during the forty days of his continuance on earth, after his resurrection. For, though it is true that “he ate and drank with his Disciples after he was risen from the dead,” yet he never again partook of the Passover, or of the Lord’s Supper; but merely ate and drank, in order to shew that he was not a Spirit only, but that he possessed a body that was capable of performing all the proper functions of the body. Nevertheless, he had, and ever will have, communion with his people in that ordinance; for he has said, “Wherever two or three are gathered together in my name, there am I in the midst of them:” and again; “Lo, I am with you alway, even to the end of the world.”

His kingdom, properly speaking, is now come—

[The Scriptures, both of the Old and New Testament, continually represent the Christian dispensation as the establishment of the Messiah’s kingdom upon earth. This kingdom is called “the kingdom of God;” and it is that which the Father establishes, through the agency of the Holy Ghost. And this is the kingdom spoken of in my text: for, when Christ had accomplished the redemption of the world by his death and resurrection, then was all that had been typified in the redemption from Egypt, all that had been prefigured in the Paschal feast, and all that was shadowed forth in the Supper of the Lord, “fulfilled:” and, consequently, the time was come for the renewed manifestations of his presence in this sacred ordinance. True, indeed, corporeally he appears amongst us no more: but spiritually he does; and, according to his promise, “he comes to us and makes his abode with us,” and “sups with usg.”]

Now, therefore, does he execute what he gave us reason to expect—

[He truly, though spiritually, feasts with us, when we are assembled around the table of the Lord. It was not only because of the command that the ordinance should be observed, but on account of the blessing which they obtained in the administration of it, that the first Christians observed it every day, and for ages continued the observance of it on the Sabbath-day. And, though I am not aware of any express promise of a more than ordinary manifestation of the Saviour’s presence in that sacred ordinance, yet I believe that he does seal it with a peculiar blessing; and I will venture to appeal to the experience of many before me, whether he does not then more particularly “draw nigh to those who there draw nigh to him; and whether he has not again and again, in a more abundant measure, “made himself known to them in the breaking of breadl?” I think that of spiritual worshippers, there are few who will not attest the truth of these remarks.]

But we shall not have a just view of the Lord’s Supper, unless we contemplate it,

  III.      As realized and completed in the eternal world—

Then will the whole mystery of redemption be complete; and then will the kingdom of the Messiah, which is now established upon earth, “be delivered up to God, even the Father, that God may be all in all.”

Then shall we spiritually renew this feast—

[Of that time our Saviour spake, when he said, “I appoint unto you a kingdom, as my Father hath appointed unto me; that ye may eat and drink at my table in my kingdom, and sit on thrones, judging the twelve tribes of Israel.” There we read, that “Abraham, Isaac, and Jacob are sitting at the table,” with all the myriads of the redeemedo; and there is Lazarus leaning on his bosom, exactly as John leaned on the bosom of the Lord Jesus at the Paschal feast, when this Supper was instituted. There shall all the redeemed of the Lord be in due time assembled; and there will the great work of redemption occupy all their minds, precisely as it does when we surround the table of the Lord. There, at this moment, they are “singing a new song, saying, Thou art worthy to take the book, and to open the seals thereof; for thou wast slain, and hast redeemed us to God by thy blood, out of every kindred, and tongue, and people, and nation; and hast made us unto our God kings and priests: and we shall reign on the earth.” This, by its reference to the redemption of the world, may well be called “The Song of Moses and of the Lambs:” and to all eternity will “this wine be new” to those who drink it; the wonders of redeeming love being more and more unfolded to every admiring and adoring soul.]

And will the Lord Jesus Christ partake of it with us?

[Yes, he will: “The very Lamb of God himself, who is in the midst of the throne, will feed us, and lead us unto living fountains of waters: and God shall wipe away all tears from our eyes.” Did he break the bread, and administer the cup to his Disciples when on earth? So will he at the feast in heaven: as he himself has said, “He will gird himself, and make us sit down to meat, and himself come forth and serve usu.” It is indeed but little that we know of the heavenly world: but this, at all events, we may say: He will appear there as “a Lamb that has been slain;” and under this character will he be the light, the joy, the glory of all the hosts of heaven, administering to all, and glorified in allz.]

  Upon this subject I would ground the following ADVICE:

  1.      Get just views of this ordinance—

[Respecting those who profane it, as a mere qualification for civil offices, I say nothing. I leave them to God and their own consciences. They may be well assured I can say nothing in their favour: nor do I think that it is a light account which they have to give to Him who appointed the ordinance for other ends, which, alas! they altogether overlook. But there are two mistakes which I would endeavour to rectify; the one is, that the ordinance, as an act, recommends us to God; and the other is, that no one should venture to observe the ordinance till he has made attainments of the highest order in religion: the one of these errors leads to the indulgence of self-righteous hopes; the other operates to the production of slavish fears. Respecting the sanctity of the ordinance, I would not say a word that should diminish the apprehension of it in the mind of any human being. But we should remember what it is, and for what end it was appointed. It is precisely what the Paschal feast was: and as every child of Abraham partook of that, so should every one who truly believes in Christ partake of this. And, in fact, the whole body of Christians did, for many ages, observe it. No one felt himself at liberty to neglect it: nor would any man have been accounted a Christian, indeed, if he had neglected it. This then shews, that none who desire to serve and honour God should abstain from it. They should come to it, to express their gratitude to the Lord Jesus for what he has done for them, and to obtain fresh supplies of grace and peace at his hands. Yet no one should think that the performance of this duty has any such charm in it, as to recommend him to God, and to conciliate the Divine favour. It is Christ alone that can save us: and, whether we seek him in this or any other ordinance, it is He alone that can reconcile us to God. It is not the act of praying, or the act of communicating at his table, that can form any legitimate ground of hope: it is on Christ, as apprehended by faith, that we must rely; and it is only so far as we exercise a simple faith on him, that we can justly hope for acceptance with our God. Let the ordinance, then, be viewed aright. It is a memorial of the death of Christ, and a medium of communion with Christ, whose body and blood we feed upon in the sacred elements, and by whom we are strengthened for all holy obedience. Let the ordinance be observed in this way, and we shall find it a good preparative for heaven, yea, and an earnest and foretaste of heaven itself.]

  2.      Seek to realize the great truths declared in it—

[Here you behold Christ giving himself for you. In the bread broken, and the wine poured forth, you behold his agonies even unto death, even those agonies which have expiated your guilt, and obtained the remission of your sins. O let the sight fill you with holy joy and gratitude; and let it encourage your access to God, even though you had a thousand times greater guilt upon you than ever was contracted by any child of man! The death of Christ was a propitiation for the sins of the whole world: and if every sinner in the universe would look to him, it would suffice to conciliate the Divine favour in his behalf, and to save them all, without exception. In a full confidence of this, take the sacred elements within your lips, and expect from God all those blessings which his dear Son has purchased for you— — —]

  3.      Look forward to the feast prepared for you in heaven—

[Soon, very soon, shall you be called to “the supper of the Lamb in heaven,” and there see the Redeemer and his redeemed all feasting together in endless bliss. May we not well say, “Blessed is he that shall eat bread in the kingdom of our God?” Anticipate, then, this blessed day. Watch and wait for your summons hence: survey the glories that shall then encompass you on every side: and let it be your one endeavour now to get “the wedding garment,” that shall qualify you to be acceptable guests at that table. Remember, that “Christ, our passover, is sacrificed for us.” Remember that even in this world it is your privilege to “keep the feast” from day to day. And be assured, that the more constantly and entirely you feed on Christ below, the better shall you be prepared for the nearest intercourse with him above, and the fullest possible communication of all his blessings to your souls.]

MCCCCII

CHRIST’S APPREHENSION

  Matt. 26:53, 54.

Thinkest thou that I cannot now pray to my Father, and he shall presently give me more than twelve legions of angels? But how then shall the Scriptures be fulfilled, that thus it must be?

THE Christian is by profession a soldier: he is to fight a good fight, and to war a good warfare: he is not for one moment to lay aside his armour, or to make a truce with his enemies: nor is he to be satisfied with defensive operations; he must carry the war into the heart of the enemy’s country, and attack his strong-holds: whenever he gains a victory, he must exercise no lenity; he must not spare one single foe; he must extirpate all without exception and without mercy: he must “hew Agag in pieces before the Lord.” But “the weapons of his warfare are not carnal:” his armour, whether for defence or assault, is all of heavenly temper; it is “the armour of God,” in which he is clothed; and “the sword of the Spirit,” with which he attacks his enemies. If he be combating with a persecuting world, then especially must he be armed with love and patience. These indeed are not arms suited to our sinful nature: the fierce and vindictive tempers of men would lead them rather to repel force by force, as Peter attempted to do in defence of his Master. But Christianity disclaims such aid: it is neither to be propagated nor maintained by such means. Our Lord has declared that “they who take the sword shall perish with the sword:” and has shewn us, by his own example, that we are rather to “possess our souls in patience;” and to conquer, not by shedding the blood of others, but by suffering our own to be poured forth with meekness and resignation.

These observations naturally arise from the reproof which our Lord gave to Peter, when, with well-meant, but unhallowed zeal, he had attempted to withstand his enemies with the sword. Our Lord tells him that such exertions were both unlawful and unnecessary: they were unlawful, because they were quite contrary to the spirit of his religion; and unnecessary, because, if he judged it expedient, he could in one moment have legions of angels sent to rescue him from their hands. But as, for the exemplifying of his religion, he forbade his disciples to fight; so, for the fulfilling of the Scriptures, he forbore to deliver himself, though he might have done it in a way that was both easy and legitimate.

We propose to shew you,

  I.      How easily our Lord could have rescued himself from their hands—

God has been pleased on many occasions to effect his purposes by the ministration of angels—

[Angels have been employed by him sometimes for the destruction of men, and sometimes for their preservation: and in either case they have always proved mighty and irresistible.

By the sword of an angel God destroyed the Egyptian firstborn both of man and beast. By an angel he smote seventy thousand of David’s subjects, for the pride and creature-confidence which he manifested in numbering the people. By an angel he slew an hundred and eighty-five thousand of Sennacherib’s army in one single night.

Nor have angels proved less mighty to save than to destroy. The Hebrew Youths were kept unhurt in the fiery furnace: Daniel was preserved in a den of hungry lions: the twelve Apostles were brought forth from a prison to which they had been committedf: and Peter, when chained and guarded in an inner prison with all imaginable care and safety, was, on the very night previous to his intended execution, liberated from his dungeon, and restored to the embraces of his praying friends. These things are effected by the ministration of angels “who excel in strength.”]

Of these our blessed Lord might have had any number to deliver him—

[He had given abundant proof indeed that he could, if he pleased, deliver himself: for on former occasions he had repeatedly withdrawn himself from his enemies, when they thought they had him in their power; and, but a few minutes before, he had beaten them all to the ground by a wordi, shewing thereby that he could as easily have struck them dead, after the manner in which the armed bands were smitten when they were sent to apprehend Elijah. But, if he had needed assistance, he could have had legions of angels for his support. He needed only to ask of his Father, and it would be done: above seventy thousand of those powerful beings would be with him in an instant: and if one single angel was sufficient to destroy a hundred and eighty-five thousand warriors in a single night, what could not such a host of them effect, if he chose to employ them in his service?]

If then to deliver himself would have been so easy, it will be proper to inquire,

  II.      Why he forbore to do so—

The Scriptures had spoken much respecting the Messiah—

[They contained not only many predictions relative to his death in general, but some which referred to the very circumstances in which he was now placed. It had been foretold, that he should be assaulted by a tumultuous mob, composed of Jews and Gentiles, rich and poorn: that he should be betrayed into their hands by one of his own Disciples: that he should give himself up to them, when he had power to deliver himself from them: that, instead of resisting them in any respect, he should go like a lamb to the slaughterq: and that his Disciples, offended at his apparent weakness, should forsake him.

Now if these Scriptures were not fulfilled, one essential circumstance would be wanting to prove his divine mission — — — Moreover, if he should persist in withstanding the malice of his enemies, the eternal purposes of his Father would be frustrated; the very ends for which he had become incarnate would be defeated; and the whole world would be left to perish, notwithstanding all he had both done and suffered for their salvation — — — But these were evils greater in our Lord’s estimation than ten thousand deaths; and therefore he would not for one moment delay the accomplishment of these Scriptures, when once the proper season for it had arrived.]

  On this subject we may ground some profitable OBSERVATIONS:

  1.      We can be in no trouble, from whence the voice of prayer cannot extricate us—

[Prayer, if it accord with the will and purpose of Jehovah, shall prevail as much for us, as ever it prevailed for any of the saints of old. However imminent our danger be, or however desperate our condition, the pursuing foe shall be diverted from his purpose, or the voracious whale be forced to disgorge his prey upon the dry landt. Prayer should, if necessary, bring all the angels in heaven to our support. Prayer is, in a sense, omnipotent; for it interests the Almighty God in our behalf. O let us have worthy thoughts of the power and efficacy of prayer! And if Satan tempt us at any time to give up the contest, let us reprove him in the words of our Lord, “Thinkest thou that I cannot now pray to my Father, and he will send me more than twelve legions of angels” to defeat thy malice?]

  2.      We should be contented to go to heaven in the way that God has marked out for us—

[Our frail nature is fond of ease. But soldiers are called to endure hardships: and this is the path marked out for us; it is “through much tribulation that we are to enter into the kingdom of heaven.” In this way our Lord himself walked: “though he was a Son, yet learned he obedience by the things which he suffered,” and was at last “made perfect through sufferings.” In these things he was our example, whose steps we are to follow. Who are we then that we should be exempt from trials? If we were to consider them as punishments, they are infinitely lighter than what we deserve: but if we consider them as a furnace to purify us from our dross, and as an honour conferred upon us to render us conformed to our Saviour’s image, methinks we should not withdraw ourselves from them, even if we had it in our power; but be incomparably more desirous of acquiring benefit to our souls than of enjoying any present ease in our bodies.]

  3.      Our Lord’s solicitude about the fulfilment of the Scriptures in things relating to his sufferings, is a pledge to us, that he will be no less anxious about their accomplishment in what relates to the salvation of his people.

[There are “exceeding great and precious promises” given to the people of God. Our Lord himself has assured us that “none shall ever pluck us out of his hand;” that “no weapon formed against us shall ever prosper;” and that “Satan himself shall be bruised under our feet shortly.” Now these “Scriptures cannot be broken;” “nor can one jot or tittle of them fail.” We have a security for the accomplishment of them, not only in the veracity of God, but also in the government which Christ exercises over the world at large, and his Church in particular. “All things both in heaven and in earth are committed unto him;” and all the hosts of heaven are at his disposal. Will not he then be jealous for his own honour? Will not he who shuddered so at the thought of the Scriptures failing of their accomplishment in his own case, be equally anxious for the fulfilment of them in ours? Let us then humbly commit ourselves to him, assured that, however our enemies may appear to triumph for a time, they shall all be vanquished at last; and that, “having suffered with Christ, we shall also be glorified together.”]

MCCCCIII

CHRIST FORSAKEN BY HIS DISCIPLES

             Matt. 26:56.

Then all the Disciples forsook him, and fled.

NEXT to the presence of God, there is nothing so comforting in affliction as the sympathy of friends. The kind offices of those we love afford us tenfold pleasure in those seasons when trouble has depressed our spirits. On the other hand, the unkindness of professed friends is a most painful aggravation of any sorrow which we may be called to endure. The accumulated losses of Job were sustained by him with a holy fortitude and resignation: but, when he found that he was forsaken by his dearest friends, and that they from whom he might have expected pity became his vehement accusers, he could no longer suppress the painful feelings of his mind. It must also have been a bitter ingredient in our Saviour’s cup, that in the hour of his extremity he was abandoned by his own disciples, who were bound by every tie to follow him even unto death. We cannot even read the record in our text without a mixture of indignation and grief. It forces however upon our minds many profitable reflections, some of which will serve as the basis of our present discourse.

  I.      How weak is the resolution of fallen man!

[Man, as originally formed by God, was capable of carrying into execution whatever his judgment approved or his will decreed: but it is far otherwise with us in our present state. Any one who had heard the firmness with which the Disciples expressed their determination to cleave unto their Lord, and “to die with him rather than deny him,” would have supposed it impossible that their resolution should be shaken. But behold, in the time of trial they all forgot their vows, and fled from him with precipitation and terror. The intrepid Peter, the beloved John, the bold and ambitious James, are weak as the rest of their brethren.

The resolutions which we also form on particular occasions appear immoveable. How earnest are many, when lying on a bed of sickness, to redeem their time; and how determined, if ever they should recover, to devote the remainder of their lives to God! — — — Yet they are no sooner restored to health than they go back to their former habits and companions, and leave to a distant period the performance of their vows — — — It is thus also with many after an awakening discourse: they see how vain it is to render unto God a mere formal or hypocritical service; and they resolve that henceforth they will offer him an undivided heart — — — But their hearts are not steadfast in the covenant which they make; and their lives are little else than a series of reformations and declensions without any solid improvement in the divine life — — —]

  II.      What great evils are even good men capable of committing!

[That the Disciples were good men is certain; for our Lord himself had recently testified, that “they were clean through the word which he had spoken to them.” But their conduct on this occasion was most base and shameful. What ingratitude were they guilty of in forsaking their Lord, when their presence might perhaps be of most essential service to him! Jesus had conferred innumerable benefits on them: and it was for them that he had exposed himself to these cruel persecutions. Yet how do they requite his kindness? They have a peculiar opportunity to render him most essential service. From their long and constant attendance on him, they above all were qualified to answer any accusations which might be brought against him; and by their united testimony might perhaps prevail against the clamours of his enemies: but they, occupied only about their own safety, refuse him the important aid which they were able to afford, and leave him unprotected in the hands of his bloody-thirsty enemies.

The unbelief also which they manifested on this occasion was highly criminal. They had been repeatedly told by Jesus that, after his death and resurrection, he would meet them in Galilee. This was equal to a promise on his part that they should be preserved. Moreover, at the very time when he was apprehended, he said in their hearing, “If ye seek me, let these go their way.” This ought to have been regarded by them as a certain pledge of their security. But so completely were they overcome by fear, that they could not think of safety but in flight.

We mention not these things to make any man think lightly of sin. Sin is a dreadful evil, in whomsoever it is found; but most of all in those who profess godliness. And we notice it in the Disciples, only that we may put all persons on their guard against it — — — and to make them sensible to whom they are indebted for the measure of steadfastness they have hitherto been enabled to maintain — — —]

  III.      How desirable is it to have just views of Jesus Christ!

[Our blessed Lord forewarned his Disciples that their desertion of him would originate in their misconception of his character and office: “All ye shall he offended in me this night.” They had seen their Divine Master controlling the very elements themselves: from whence they had concluded him to he the true Messiah. But, now they behold him bound, and led away by an armed band, they begin to think that all their former notions were false, and that the expectations which they had founded on his numerous miracles were delusive. Jesus seemed to them now to be like Samson after his locks were cut: he was become weak as other men. Hence they could no longer repose any confidence in him, but fled like sheep without a shepherd.

And is it not thus with the ungodly? Wherefore do they despise Jesus, but because they know neither his power nor his grace? — — — Must we not trace to the same source also the desponding fears of the contrite, Surely, if they knew how able and willing Jesus is to save them to the uttermost, they would commit their souls to him without doubt or fear — — — We may add also, respecting the godly themselves, that if they had brighter discoveries of his glory and excellency, they would be more ardent in their love to him, and more diligent in his service — — — We may say of all, as of those who crucified our Lord, that “had they known him (more thoroughly), they would not have acted thus and thus towards him.”]

  From these reflections we shall be naturally led to SUGGEST a word of,

  1.      Warning—

[Some take up a profession of religion hastily, because they do not expect persecution, and others because they do not fear it. But it becomes us to guard against inadvertence on the one hand, and self-confidence on the other. Let not any imagine, that it is an easy thing to be a Christian; or that they can follow Christ aright without having a cross to bear. We must all, in some measure at least, “drink of the cup that our Divine Master drank of, and be baptized with the baptism that he was baptized with:” and therefore we should “prepare our hearts for temptation.” To every one, therefore, that desires to be a Christian, we would say, “COUNT THE COST;” “lest after having begun to buiid, you be not able to finish.” To those who are bold and confident in their profession, our warning must bear a different aspect: “BE NOT HIGH-MINDED, BUT FEAR.” Surely when we behold all the Disciples, after such vehement protestations of fidelity, forsaking their Lord in his utmost extremity, we have reason enough to be “jealous over ourselves with a godly jealousy.” While we “think we are standing firm, we should take heed lest we fall.” We should maintain in our minds a constant sense of our proneness to sin; and cry daily and hourly to God, “Hold up my going in thy paths, that my footsteps slip not.”]

  2.      Encouragement—

[The failure of such persons as our Lord’s Disciples might well cause us to despond, if we had not a firmer foundation to build upon than any resolution of our own. But we have the word and oath of Jehovah for our support: he has said, “I will never leave thee, never, never forsake thee.” This promise was fulfilled to our blessed Saviour, when he was deserted by all his friends. It was accomplished also on behalf of the Apostle Paul, when he was in circumstances nearly similard. And we also are warranted to expect the same Divine aid and consolation, whenever our necessities peculiarly require it. Let us then, whilst we are weak in ourselves, “be strong in the Lord, and in the power of his might.” Only let our trust be in HIM; and then we need “not fear, though an host should encamp against us,” or though earth and hell should conspire to destroy us. “The grace of Christ shall be sufficient for us,” “nor shall any thing prevail to separate us from his love.”]

MCCCCIV

OUR LORD’S CONDEMNATION BY THE JEWISH COUNCIL

  Matt. 26:63–66.

And the high-priest answered and said unto him, I adjure thee by the living God, that thou fell us whether thou be the Christ, the Son of God. Jesus saith unto him, Thou hast said; nevertheless I say unto you, Hereafter shall ye see the Son of Man sitting on the right hand of power, and coming in the clouds of heaven. Then the high-priest rent his clothes, saying, He hath spoken blasphemy what further need have we of witnesses? behold, now ye have heard his blasphemy. What think ye? They answered and said, He is guilty of death.

THE ungodly in their pursuits often manifest a diligence which may put to shame the lukewarmness of God’s most zealous servants. Nor is it only in the gratification of their lusts that they display this ardour, but in their opposition to what is good. They feel themselves reproved by the blameless conversation of others, and would therefore gladly bring down all to their own level. Striking is that declaration of Solomon; “They sleep not, except they have done mischief; and their sleep is taken away, unless they cause some to fall.” We have an awful illustration of this in the conduct of the Jewish governors towards our blessed Lord at all times, but especially at the close of his life. The high-priest and Scribes and elders had been occupied in examining witnesses against our Lord till midnight: yet, apprehensive that they had not gained such information as would warrant them to condemn him, they assembled, even the whole Sanhedrim, as soon as it was day, in the palace of the high-priest; and prosecuted their inquiries with redoubled earnestness, in order that they might effect his destruction without delay. The particular circumstances here recorded shall be noticed by us,

  I.      In a way of easy illustration—

In this trial of our Lord there are three things that require our attention;

  1.      His examination—

[His enemies had endeavoured to substantiate something against him by means of witnesses, but were defeated by the discordance of their testimony. The high-priest, therefore, had recourse to a method which his office authorized, and from which he had little doubt of success; he adjured his prisoner, in the name of the living God, to declare the truth upon oath, and either to avow openly, or plainly to disavow, his pretensions to the office of their Messiah. Now if this had been done in a spirit of candour, and with a sincere desire of ascertaining the truth, we think he would have been fully justified in resorting to the measure: for the question was of infinite importance to the whole nation, inasmuch as their everlasting salvation depended on their receiving him if he were indeed the Messiah, and rejecting him if he were an impostor. The honour of God also was deeply implicated in it: and therefore it was right that he should exert his judicial authority to have the matter, which had so long agitated the nation, brought to a decision. But there was in the mind of the judge a predetermination to condemn him: and the adjuration had no other object than that of gaining from the mouth of our Lord himself a plea for effecting his destruction. And it is precisely thus that the inquiries of many about religion are made, not so much with a view to obtain useful information, as for the finding occasion against the Gospel, and against those who profess it.]

  2.      His confession—

[Whilst the people clamorously brought all kinds of accusations against him, our Lord held his peace; but when the high-priest adjured him in the name of the living God, he could no longer keep silence; but plainly and unequivocally said, “I am” the Christ; “I am” the Son of God. But, to cut off occasion from those who sought occasion against him, he brought to their remembrance a portion of Holy Writ, with which they were well acquainted, and which they were expecting about that time to be fulfilled. It was universally known that Daniel spake of the Messiah; and that “the Son of Man” should establish an universal kingdom: and our Lord warns his enemies, that however they might despise him on account of the meanness of his present appearance, they should one day “see him coming in the clouds of heaven,” not only to punish Jerusalem, but to judge the world. This should have put them on their guard at least, and prevented that precipitate judgment which they were about to form: but the Scripture has no weight with men who are filled with prejudice; or rather, an appeal to it does but irritate them the more, and render them willing, though unconscious, instruments of fulfilling its predictions.]

  3.      His sentence—

[No sooner was this confession uttered, than the high-priest, to testify his abhorrence of what he called blasphemy, rent his clothes. This, though a common way of expressing grief or indignation among the Jews, was forbidden to the high-priest, whose august character was supposed to render him superior to all such transports of passion. But, on this occasion, he who should have inclined to mercy was the first to condemn the prisoner, and to stir up the whole court against him. Little consideration is wanted, when religion is to be opposed: clamour will easily supply the want of argument, and prejudice supersede the necessity of proof: hence his assessors in judgment instantly adopted his sentiments; and all condemned Jesus, as a blasphemer, to suffer death. How awful to behold a number of persons, possessed both of the magisterial and sacerdotal office, branding as a blasphemer God’s only begotten Son, and, with malice truly diabolical, exclaiming, “He is guilty of death!” What must the heavenly hosts have felt, if they were spectators of this transaction! and how ought we to feel, when we consider, that we bear about with us the same evil dispositions, and, unless restrained by grace, should be as ready as they to renew the same scenes. We may imagine indeed, that the peculiarity of their situation led them to wickedness which we are incapable of committing: but it is a certain truth, that we in like circumstances should act as they did, if God did not interpose to enlighten and restrain our minds. The haste and acrimony with which godly persons are calumniated amongst us, shew clearly that we are actuated by the same principles as the Jews were, and, as far as occasion is afforded, are ready to tread in their steps.]

Let us next advert to the history,

  II.      In a way of spiritual improvement—

In this view much instruction may be gathered from it. We may learn from it,

  1.      To inquire after Christ—

[With what earnestness did the high-priest and elders pursue their inquiries; depriving themselves even of their rest, in order to acquire the information they desired! And are not we equally interested in the inquiry, “Whether he be the Christ, the Son of God?” Should we be content to take this matter upon trust, and not inquire into the grounds on which it stands, and the evidences which are adduced in its support? Or, having ascertained the truth of his Messiahship, should we not examine into the nature of his work, and office, and character? In our spirit, indeed, we cannot too widely differ from the Jews; but in our zeal and diligence we may well propose them to ourselves as objects of imitation. For what is there in the whole world that deserves our attention in comparison of this? St. Paul “accounted all things but loss for the excellency of the knowledge of Christ Jesus our Lord.” Nor let us imagine that the study of the Holy Scriptures is to be confined to ministers: it is a work equally necessary for all, though all cannot devote the same portion of their time to it. And it is a work to which all are competent, as far as is necessary for their spiritual instruction. To all then would I say, “Search the Scriptures; for in them ye think ye have eternal life; and they are they which testify of Christ.”]

  2.      To trust in him—

[When we see our Lord sentenced to death without any fault whatever having been found in him, then we see what is to be our plea at the bar of judgment. This very circumstance of his having been condemned without cause frees us from condemnation. Having no sins of his own, his death was an expiation for our sin; and shall become effectual for the salvation of all who trust in him. To this agree the words of St. Peter: “Christ once suffered for sins, the just for the unjust, that he might bring us to God.” Hence, whilst we confess ourselves to have deserved the deepest condemnation, we may point to him as our Surety and Substitute; and may say with the prophet, “He was wounded for our transgressions, and bruised for our iniquities; the chastisement of our peace was upon him, and by his stripes we are healed.” O that we may never lose sight of this blessed truth, which is the hope of all the ends of the earth! Let us contemplate it; let us glory in it; let it be the one labour of our souls to “live by faith in him, and to say continually, He hath loved ME, and given himself for ME.”]

  3.      To confess him openly—

[Our Lord well knew what would be the consequence of the confession that he made; yet would he not conceal the truth; and shall we be afraid to confess HIM? When he was not deterred by the most cruel death, shall we be intimidated by a reproachful name? Shall we not rather glory in being counted worthy to suffer shame for his sake? Yes; let us take up our cross cheerfully, and “follow him without the camp, bearing his reproach.” If persecution should menace us with its severest penalties, let us be ready to answer with the holy Apostle, “None of these things move me; neither count I my life dear unto myself, so that I may but finish my course with joy,” and fulfil my duty to my Lord. Let us remember, that as he “endured the cross, and despised the shame, and is set down at the right hand of the Majesty on high,” so shall we also, “having overcome, be seated with him on his throne, as he sitteth on his Father’s throne.”]

  4.      Look forward to his second coming—

[Ere long he will surely come again, according to his word; and “every eye shall see him, and they also who pierced him.” But with what eyes will his enemies behold him then! How glad would they then be, if they could hide themselves from his presence under rocks and mountains! Not so his believing people; they will rejoice and welcome his arrival as the commencement and consummation of all their joys. Thus saith the prophet; “Hear the word of the Lord, ye that tremble at his word; your brethren that hated you, that cast you out for my name’s sake, said, Let the Lord be glorified; but he shall appear to your joy, and they shall be ashamed.” And to the same effect, only in far more awful language, is the testimony of the Apostle Pauli; “It is a righteous thing with God to recompense tribulation to them that trouble you; and to you who are troubled, rest,” &c. &c. Look forward then, I say, to that day; remembering, that tribulation is the way to the kingdom, and that “all who have been partakers of his sufferings now, shall, when his glory shall be revealed, be glad before him with exceeding joy.” “Having suffered with him, ye shall also be eternally glorified togetherl.”]

MCCCCV

THE INDIGNITIES OFFERED TO CHRIST IN THE PALACE OF THE HIGH PRIEST

  Matt. 26:67, 68.

Then did they spit in his face, and buffeted him; and others smote him with the palms of their hands, saying, Prophesy unto us, thou Christ; who is he that smote thee?

THE sufferings of our blessed Lord were not confined to the garden or the cross; but were continued through all the intervening period without intermission. Those which he experienced immediately after his condemnation by the Sanhedrim, may be considered in a twofold view;

  I.      As inflicted on him—

We cannot read the account given us by the different Evangelists, without being filled with utter astonishment at,

  1.      The impiety of his persecutors—

[In every civilized state condemned criminals are held as objects of compassion: when once the law is put in force against them, they are treated at least with outward decorum and respect; and every one would wish rather to alleviate, than to aggravate, their sorrows. But in the servants of the high-priest, if not in some of the Council also, we behold the most savage barbarity, and the most wanton cruelty. To spit in the face of a person was the greatest indignity that could be offered him: and to pluck off his beard by force, must needs be attended with excruciating pain, Yet in this way, together with blows, did they insult and torment the victim of their malice.

To this cruelty they added the most horrid blasphemy. Our Lord was known to have professed himself the Christ; and to have shewn himself “a Prophet, mighty in words and deeds.” But they made the very offices which he sustained for our salvation a subject of profane derision: they blindfolded him, and then smote him with canes, and with the palms of their hands, saying unto him, “Prophesy unto us, thou Christ; Who is he that smote thee?” They had accused him of blasphemy: but another evangelist justly retorts the charge; and says, in reference to their present conduct, “Many other things blasphemously spake they against him.”

Who would have conceived that human nature should be capable of such atrocities?]

  2.      The meekness and gentleness of Christ—

[We are told in the foregoing verses, that “Jesus held his peace” amidst all the accusations of his enemies. The same conduct he observed under the aggravated trials that he now endured. Not an angry or vindictive word escaped his lips. How justly might he have vindicated his Divine character, by striking dead upon the spot the persons who so wantonly abused him! He might at least have dwelt more largely on the hint which he had suggested, when adjured by the high-priest to declare his real character; and might have told them how he would resent and punish their impieties when they should stand before his tribunal. It might indeed be supposed that he uttered many things which are not recorded in this brief history; but, whatever he might say or do on other occasions, we are sure that, during the whole scene of his last sufferings, “when he was reviled, he reviled not again; when he suffered, he threatened not, but committed himself to him that judgeth righteously.”]

But these indignities are to be considered in another view, namely,

  II.      As bearing testimony to him—

The general agreement between our Lord’s character and the prophecies concerning him, is a convincing evidence of his Messiahship—

[The circumstances which were foretold respecting him were so numerous, so minute, so improbable, and so contradictory, (if we may so speak,) that no one could have ventured to predict such things respecting an impostor; nor could they have been fulfilled in him by chance. None but God, who ordereth all things according to the counsel of his own will, could have foreseen them, or have secured their accomplishment: and therefore the things, so foreseen, and so accomplished, infallibly testify, that the person in whom they were accomplished was indeed the Christ — — —]

In these sufferings more especially we see a confirmation of all his pretensions and professions—

[His trials, and his behaviour under them, were both subjects of prophecy. Let Micah tell us how the Messiah was to be treated: “They shall smite the Judge of Israel with a rod upon the cheek.” Let Isaiah describe his conduct under that and various other indignities: “He gave his back to the smiters, and his cheeks to them that plucked off the hair; he hid not his face from shame and spitting.” With these lights let me go and search for the Messiah. Where shall I find him? I go into the high-priest’s palace: I descend into the hall among the servants; there I see the indignities offered to the despised Nazarene: I behold him smitten on the face with sticks, as well as with the palms of their hands: I see the inhuman wretches spitting in his face; whilst he endures all his sufferings with invincible patience. There, therefore, I recognize the Messiah, the Saviour of the world; and falling down before him, I exclaim with Thomas, “My Lord, and my God!”]

  In this history we BEHOLD, as in a glass,

  1.      How Christ is yet treated by an ungodly world—

[It is not any longer in the power of any to offer him the same personal insults that are recorded in the text: but as they who live in sin are said to “crucify the Son of God afresh, and put him to an open shame,” so may they with equal justice be said to “spit in his face and buffet him:” and, while they imagine that he neither regards nor notices their impieties, they do in fact repeat the blasphemies of those who smote him, and say, “Prophesy unto us, thou Christ; Who is he that smote thee?” Let then the indignation which we feel against that blasphemous and inhuman rabble, be turned against ourselves: for, as often as we have violated his laws, and encouraged ourselves with hopes of impunity in sin, we have renewed the transactions of that awful day: and we have even more need to humble ourselves than they, inasmuch as we have professed to acknowledge him as our Saviour, whereas they really thought him an impostor, who deserved all that they inflicted on him.]

  2.      How his disciples must expect to be treated—

[“The servant must not expect to be above his Lord: if they have called the master of the house Beelzebub, much more will they those of his household.” Indeed, as in the case before us, the very name by which God himself has designated them is used against them in a way of profane derision, and made a term of the most malignant reproach. We appeal to all, whether the children of God are not continually called in Scripture “the elect:” yet is there not in the whole language one single term that is so offensive to the world at large, or that is used with more bitter sarcasm than this. Yes; this is regarded precisely as the terms “Christ and Prophet” were by those persecutors of our Lord: and the same idea of presumption and hypocrisy is now attached to those who claim the former title, as was annexed to the pretensions of our blessed Lord to the office and character of the Messiah. But as then the contempt poured on Jesus confirmed that very truth which it was designed to invalidate, so the reproach cast on God’s elect at this day, is an evidence in their favour: our Lord himself declared, that “it should turn unto us for a testimony.” Let us not then think it strange if we are called to endure fiery trials; but let us expect to be conformed to our blessed Saviour as well in sufferings as in glory.]

  3.      How we are to conduct ourselves under such treatment—

[We should “arm ourselves with the same mind” that was in Christ Jesus. We should “possess our souls in patience,” and “let patience have its perfect work.” “Being reviled, we should bless; being defamed, we should entreat; being persecuted, we should suffer it.” We should not either in word or deed avenge ourselves, but “give our cheek to the smiters” like him, and commit ourselves to him who judgeth righteously; who will in due time “recompense tribulation to them who trouble us, and to us who are troubled, rest.”]

MCCCCVI

IMPENITENCE

  Matt. 27:3–5.

Then Judas, which had betrayed him, when he saw that he was condemned, repented himself, and brought again the thirty pieces of silver to the Chief Priests and Elders, saying, I have sinned in that I have betrayed the innocent blood. And they said, What is that to us? See thou to that. And he cast down the pieces of silver in the temple, and departed, and went and hanged himself.

AS Jesus was by his own death to take away the sins of others, it was necessary, not only that he should have no sin himself, but that his innocence should be made to appear by every species of evidence that could be adduced to confirm it. Accordingly, it pleased God so to overrule events, that the witnesses brought against him should not agree in their testimony; that the very judge who was to condemn him should repeatedly pronounce him guiltless; and that even the wretch who betrayed him should, with very peculiar solemnity, attest his innocence.

We might from this circumstance proceed to prove the Messiahship of Jesus, and the consequent truth of the religion which he has established. But it is our intention to enter more deeply into the passage before us; and to consider, not merely the general result of Judas’ confession, but the various characters delineated in the words before us.

And here we have a very striking picture of,

  I.      The thoughtless sinner—

[Judas, it should seem, never thought that his Master would suffer himself to be apprehended and put to death. He had often seen Jesus escaping in a miraculous manner out of the hands of his enemies, and confounding the people who came to apprehend him, so that they could not prosecute their purposec: and therefore he expected that he would act in a somewhat similar manner on this occasion. It was in the hope of this that he was prevailed upon to sell and betray his Lord. Had he foreseen all the consequences that followed, it is probable he would not, at least for so small a sum, have subjected his Master to such miseries, and himself to such infamy and ruin.

And is it not thus with sinners in general? Do they not all proceed to gratify their own inclinations under the idea that no great evil shall arise from it, either to themselves or others? Had David the remotest thought that his numbering of the people would issue in the destruction of seventy thousand of his subjects? Or did he, when sending for Bathsheba, foresee the murder of Uriah, together with about forty others; or the hardening of so many thousands, in that and every age, against the ways of God?

Let us come still nearer home: does the seducer consider what he is likely to bring upon the person whom he tempts from the path of virtue? Does he contemplate her shame and sorrow, or the inconsolable anguish of her parents; or the temporal and eternal ruin which she herself will bring on others? Does he contemplate her infamous life, her lothesome death, her endless misery? Ah! were he to have one glimpse of all the consequences of his conduct, we can scarcely conceive any man so abandoned as to purchase a momentary gratification at so high a price. Does he also consider the consequences as they respect himself? Alas! he thinks of nothing but the indulgence of his lusts: he considers the bait, without adverting to the hook: he promises himself that nothing very calamitous shall result from his conduct: he trusts that through the mercy of God it shall pass unnoticed; or that he shall, by repentance, make compensation for it; or that he shall, by some other means, enjoy the pleasures of sin, without experiencing its bitter consequences. With these vain hopes he goes forward, till he finds, too late, that the evils which he would not anticipate, he is not able to control.]

  II.      The awakened sinner—

[Thoughtless as is the career of the wicked, they cannot always ward off conviction. Even Judas at last “repented himself.” What a different aspect had sin when his eyes were opened, from what it had when he was blinded by his covetousness! The wages of iniquity, which at first promised him so much happiness, were now a burthen to him, insomuch that he tendered them to the chief priests again, and, when they refused his offer, cast them down in the temple with indignation and abhorrence. He proceeded further: he confessed and aggravated his sin; and strove to undo the evil he had committed; yea, and indirectly testified against the wickedness of the priests, who had conspired to shed, and tempted him to betray, the innocent blood of Jesus.

All this indeed proceeded only from a selfish terror, and from a vain hope of pacifying his conscience by these means. In the midst of all, there was no real contrition, any more than in Saul or Pharaohe: there was no prayer to God; no faith in Christ. Though, therefore, he was awakened and terrified, he was far from being truly converted to God.

In him we may see the picture of thousands, both in ancient and modern times. Many will make restitution of their ill-gotten gain: many under a sense of guilt will confess some heinous crime; especially when the consequences of it far exceed their expectations. We do not wish indeed to depreciate the value of such changes: but it is incumbent on us to declare that they are far from constituting true repentance. They argue an awakened, but not a converted mind. There must be, in addition to all this, a deep humiliation, a lively faith, and an earnest crying unto God for mercy. And if, like Judas, we do not hate sin, but only its consequences; if we confess to man only, and not to God; if we labour to expiate our guilt by restitution or reformation, instead of fleeing for refuge to the blood of atonement; we shall, like him, have no solid benefit from our repentance: our very sorrows will be only an earnest of hell itself.]

  III.      The hardened sinner—

[While some are awakened to a sense of their guilt, others proceed in the commission of the most horrible iniquities without remorse or concern. The conduct of Judas in criminating himself before those at whose instigation he had betrayed his Lord, should certainly have operated to suspend their proceedings, and to bring them to repentance. But they were bent on the accomplishment of their blood-thirsty purposes, and were alike deaf to the confessions of their agent and to the voice of their own conscience.

But shall we say that this was a singular case? Would to God that similar instances did not perpetually occur! Return to the case of the seducer. See him, when the unhappy victim of his wiles comes to him under the most insupportable agonies of mind, and calls on him for comfort and support:; what answer so common as that given in the text? The obdurate wretch, forgetful of all the obligations of honour and conscience, replies in answer to all her complaints, “What is that to me? look thou to that.” Thus it is also with those who tempt the inconsiderate youth to extravagance; and, having caught him in their net, demand their debts with unfeeling menaces and inexorable rigour. Perhaps in none is such conduct more manifest than in the gamester, who, having gained the property of his companion, discards all thought of his personal and domestic troubles, and, rejoicing over the spoils which he has gotten, says in his heart, “What is that to me? see thou to that.”

Numberless other instances might be adduced to shew, how sin hardens the heart against the temporal distresses of those whom we ourselves have beguiled. And how are we affected by their spiritual trouble? Here, for the most part, our indifference rises to contempt:; and, instead of being led by the penitence of our companions to follow their good example, we load them with opprobrious names, alike regardless of their sorrows and of our own safety.]

  IV.      The despairing sinner—

[There is a “repentance unto salvation;” but there is also a repentance which leaves room for everlasting penitence “a repentance to be repented of.” Such was the remorse which Judas felt on this occasion. It carried him far,: would to God that all were even as much affected with their sins as he!) but still he stopped short of true repentance. Having no faith in Jesus, he abandoned himself to despair; and, to terminate the present agonies of his mind, he put a period to his existence.

Such despair is not uncommon:; nor is it uncommon to behold it issuing in suicide. Indeed, it is a very principal device of Satan to urge men to this fatal act, because it most effectually secures his object, the destruction of their souls. He first hides from them the consequences of transgression; then represents to them their guilt as unpardonable; and then suggests, that death will put a period to their sorrows. This temptation is most strongly felt by those who have sinned against light and knowledge. “Putting away a good conscience, they are left to make shipwreck of their faith.” And it seems a just and righteous retribution, that they who so ungratefully reject the counsel of God, should ultimately “perish in their own corruptions.”]

  ADDRESS—

  1.      Let us not condemn religion for the faults of those who profess it—

[How absurd would it be to bring the treachery of Judas as an argument against the truth of Christianity! Does Christianity encourage treason? Did even the traitor himself approve of his own conduct? If all the twelve Disciples had been traitors, it would not have altered the nature of true religion: that is unalterably pure and holy: and where its operation is effectual, it transforms men into the image of their God.]

  2.      Let us guard against the love of the world—

[This was the root of Judas’ apostasy. He loved money, and “was a thief from the beginning:” and at last, from indulging in petty thefts, he was prevailed upon for gain to betray his Lord. Thousands of others also are, from the very same principle, yet daily erring from the faith, and piercing themselves through with many sorrows. Let us then beware, lest this “root of bitterness springing up, trouble, and defile, and destroy our souls.” We shall find at last, that to gain the whole world, and lose our own souls, is an unprofitable bargain.]

  3.      Let us carefully improve the means of grace—

[The traitor enjoyed every privilege which man could possess: he had even been warned by Jesus respecting the very crime he was going to commit. Happy had it been for him if he had improved the warning! He would then have shunned the fatal act which precipitated him “to his own place.” Happy also would it be for us, if we made a suitable improvement of the warnings and instructions given to us! We should then avoid every species of iniquity, and our feet would be guided into the way of peace.]

MCCCCVII

THE DISPOSAL OF THE MONEY PAID TO THE TRAITOR JUDAS

  Matt. 27:9, 10.

Then was fulfilled that which was spoken by Jeremy the prophet, saying, And they took the thirty pieces of silver, the price of him that was valued, whom they of the children of Israel did value; and gave them for the potter’s field, as the Lord appointed me.

THE more we consider the number and minuteness of the prophecies, the more we must be convinced that Jesus was the person whom God had fore-ordained to be the Saviour of the world. One can scarcely imagine it possible, that an uninspired person should venture to predict such remarkable circumstances, as the precise sum that should be paid for the Saviour’s blood, and the ultimate disposal of that money in the purchase of a potter’s field; or that such predictions should be fulfilled by chance. St. Matthew was more careful than any of the other Evangelists in adducing these proofs of Christ’s Messiahship. But the passage cited by him as from Jeremiah, is to be found only in the prophecies of Zechariah. To account for this, many ingenious conjectures have been offered by learned men: but the most probable of them seems to be, either that the name, being abbreviated, was mistaken by some early transcriber, and from thence copied by others; or that, no name being mentioned by the Evangelist, an early transcriber inserted erroneously the name of Jeremiah in the margin, from whence it was afterwards incorporated with the text. Whatever way we take of solving the difficulty, the fact remains the same, that the peculiar circumstances in the text were foretold many hundred years before their accomplishment.

The words of the prophet, according to their literal import, record a transaction that took place between the prophet and the Jews. The prophet, as God’s agent and representative among them, demanded, What value they set upon his labours? They despising both him and the Deity from whom he had received his commission, weighed for his price thirty pieces of silver: upon which, God, indignant at such an insult, ordered him to cast them away to a poor potter, who was at that time working in the temple. Under this figure God intended to foreshew how the Jews would undervalue the great Prophet whom he should send among them; and how the thirty pieces of silver, which they would pay as “the price of his blood,” should be disposed of.

  That we may give a practical turn to our subject, we shall deduce from the different parts of it some important OBSERVATIONS:

  1.      For how small a price do men sacrifice their interest in the Saviour!

[God himself exclaims with astonishment, “A goodly price that I was prized at of them!” Thirty pieces of silver was the price of a slavee: and yet that was (in the estimation of the Jews) the value of Jehovah’s mercies, and (in the eyes of Judas and the Jewish rulers) of the Redeemer’s blood. But we, it may be said, know how to form a different estimate of these things. Would to God we did! But there is no gain so small, no pleasure so transient, but we choose it in preference to Christ, and are willing to part with Christ rather than forego the gratification we desire. Let sinners of every description attest (for indeed, however reluctantly, they must attest) this melancholy truth — — —]

  2.      How worthless will those things, for which we sold the Saviour, appear to us, as soon as conscience begins to perform its office!

[Judas had pleased himself with the thought of enjoying his ill-gotten wealth: but scarcely had he obtained it, before he was far more ready to part with it than ever he had been to procure it. Sin of every kind appears very different after we have committed it, from what it did under the immediate influence of temptation. While solicited by our own corrupt affections, we imagine that the particular object of our desire (whatever it may be) will conduce greatly to our happiness: but when we have swallowed the bait, then we begin to feel the hook; and oftentimes would gladly restore, if it were possible, all the pleasure we have felt, provided we could at the same time get rid of the sting that it has left behind. And what will be our views of sin, when once we come into the eternal world? How gladly would we then restore the thirty pieces of silver for which we have sold the Lord! Or, if through penitence and faith in the Lord Jesus Christ we have obtained mercy, with what indignation should we receive a proposal to forego an interest in the Saviour for some momentary pleasure, or some trifling gain! — — — Ten thousand worlds would then appear to us as of no value in comparison of that inestimable pearl.]

  3.      Of how little avail will it be at the last day, to have rendered unto God a partial and hypocritical obedience!

[We blame not the priests for refusing to put into the treasury the money which Judas cast down in the temple: for if the price of a dog, or the hire of a harlot, were not to be presented to God, much less ought money that had been the reward of treachery, and “the price of blood.” But we marvel at their hypocrisy, in that they could suborn false witnesses, and persecute unto death an innocent man, and yet profess the smallest reverence for God. Truly, while “they strained out a gnat, they swallowed a camel.” They hoped perhaps to compensate for their oppression of Jesus by their gratuitous kindness to strangers. Yet, if we know ourselves, we shall not greatly wonder: for we may find a transcript of this very thing in our own hearts. How many are there eminent for truth and honesty, who are yet habitually regardless of all the sublimer exercises of religion! With respect to the second table of the law, they are exemplary; but in their duties to God, they are altogether remiss. In the same manner, there are some who profess a great regard for the Gospel, who yet are defective in their adherence even to truth and honesty. Indeed there are very few, who do not notoriously fail in some one particular: so “deceitful, and desperately wicked, is the heart of man.” But it is certain that an observance of some duties will never procure us an exemption from others: “if we keep the whole law, and yet offend knowingly and habitually in any one point, we are guilty of all,” and shall be dealt with as contemners of the Lawgiver himself. And as the name, “Aceldama,” perpetuated the memory of the atrocious wickedness committed by the priests, so shall the very endeavours we use to conceal our impieties stamp them at last with indelible and eternal infamy.]

  4.      How certainly shall every jot and tittle of God’s word be accomplished!

[Little did the chief priests think of fulfilling the Scriptures: and little do the contemners of God and his Christ reflect, that they will one day be exhibited as proofs of God’s veracity. But, as all the most contingent actions of men were infallibly foreseen, and not one single prediction, however improbable, ever failed of its accomplishment; so every promise and every threatening shall be fulfilled in its season, and the lot of men be fixed according to their true character. In this world, we see enough to assure us that God is true; but in the world to come, there shall be in all an irresistible demonstration of it: and every man, whether in heaven or in hell, shall be a living witness of his truth: the blessed shall inherit his promised mercies; the damned shall feel his threatened judgments. Let us consider then, that either our salvation or “damnation lingereth not;” and that “the things spoken concerning us have an end.”]

MCCCCVIII

PILATE’S PROTEST

  Matt. 27:24, 25.

When Pilate saw that he could prevail nothing, but that rather a tumult was made, he took water, and washed his hands before the multitude, saying, I am innocent of the blood of this just person: see ye to it. Then answered all the people, and said, His blood be on us, and on our children.

IT was appointed under the law, that the beasts offered in sacrifice should be without blemish: and, for ascertaining their fitness to be offered, the strictest scrutiny was made. In the various examinations which our blessed Lord underwent, there was an exact accomplishment of this type: and the testimonies given by all who were concerned in his death, seem to have been providentially appointed for the manifesting of his fitness for the great work he had undertaken, even the work of saving a ruined world by the sacrifice of himself. His hour was now come that he should be delivered up to death: and Pilate, who had investigated every charge that was brought against him, and had already a great many times attested his innocence, now in the most solemn manner entered his protest against the procedure of his blood-thirsty enemies, and declared, that in putting him to death they would murder a just and inoffensive man; of which atrocious act they, and they only, should bear the guilt. In reply to this, they said, that if he would only leave them to execute their purpose, they were willing to take all responsibility from him, and all consequences on themselves; “His blood be on us, and on our children.” Thus, even they, at the very time that they demanded his death, unwittingly acknowledged the truth of Pilate’s assertions, and set their seal to this blessed truth, that Jesus was “cut off, not for his own sins,” but for the sins of those whom he came to save.

Let us however take a nearer view of this subject; and distinctly consider,

  I.      Pilate’s vain protest—

In some respects Pilate may be considered as having acted a bold and honest part; for

This protest of his was very solemn—

[It should seem that the washing of the hands in token of innocence, was a custom not unknown to the Romans: and, among the Jews, it was prescribed by God himself; when murder had been committed by some unknown person, and those who, from their proximity to the spot, might be supposed to have had some knowledge of the transaction, were called to clear themselves. By this significant action did Pilate proclaim his determination not to embrue his hands in innocent blood; accompanying it with a solemn testimony in favour of the person accused, and an admonition to his enemies that they, and they only, must be answerable for his death.

Thus far we approve, and applaud his protest.]

But it was vain—

[In some cases, such a protest would have really acquitted him in the sight both of God and man—

If the matter had been to be determined by a majority of voices, his conscience would have been clear. This was the case when Joseph, one of the Jewish council, was out-voted in the Sanhedrim; and God himself acquits him of any participation in their guilt.

If the act had not been in itself sinful; and circumstances had occurred that rendered that necessary, which, under other circumstances, would have been inexpedient and improper; then his protest would have cleared him, even though he had done the act against which he protested: for this was the case of Paul, when he was compelled by the intrigues of false teachers to confirm his apostolic authority by an appeal to visions, of which it would otherwise have been inexpedient for him to boast.

But Pilate was a governor and a judge, whose duty it was, no less to protect the innocent, than to punish the guilty. He had no right to sacrifice the life of an innocent person to the clamours of a mob. He should have told them plainly, that he would rather sacrifice his situation, and even life itself, than be guilty of such horrible injustice. And, however menacing the rising tumult might appear, he should have adhered to the path of duty, and risked all consequences. In not doing this, he neglected his office; and, by consenting to their wickedness, made himself a partaker of it. It was to no purpose to enter a protest against the act, and then join in the commission of it. His saying, “I am innocent,” did not make him innocent: on the contrary, we are assured, on infallible authority, that in the sight of God he is considered as a confederate with the very people whom he thus professed to condemn.]

Nor less vain are many similar protests that are made amongst ourselves—

[What is more common than to reply, in justification of ourselves, ‘I must do so?’ One says, ‘I must be guilty of such and such frauds: it is not my fault, but the fault of the trade: one cannot carry on trade without it.’ Another, whilst he conforms to the sinful customs of the world, urges a similar excuse; ‘I must do so, else I shall incur the odium of singularity, and endanger both my reputation and interest. I acknowledge that the things are wrong; but I must do them.’ Know then, that, if you must do them, you must also answer for them at the tribunal of God: and that, in that day, “not he who acquitteth himself shall be approved, but he whom the Lord acquitteth.”]

Let us now turn our attention to,

  II.      The people’s rash engagement—

The guilt and punishment of murder were, among the Jews, expressed by “the blood of the murdered person being upon them.” By this imprecation, therefore, the people meant to relieve Pilate’s conscience, and to pacify his fears; engaging, that the crucifixion of Christ should never be considered as his act, but theirs; and that the consequences of it, if any, should come, not on him, but on them and their children. But,

What a rash engagement was this!

[What answer would it be to Cæsar, if, being summoned to give an account of the injustice committed, and the dishonour brought thereby upon the whole Roman empire, Pilate should say, ‘The people forced me to it?’ Were not the people his subjects? and had he not the Roman soldiers at his command, to keep them in awe? To what purpose was he entrusted with this power, if he did not exercise it? Would this promise, of taking the responsibility on themselves, remove it from him? Assuredly not: on him, and not on them, would Cæsar’s displeasure fall.

But, supposing they could protect him from Cæsar’s anger, could they heal the wound which this act would inflict upon his conscience? Would this stern monitor be silent at their bidding? No: its remonstrances would be heard in spite of them; and to his dying hour would the voice of innocent blood cry out against him.

Thus, as it respected him, their engagement was vain and nugatory; but not so as it respected themselves: God held them to it: and made them feel the fearful responsibility attaching to it. But a few days elapsed, before they expressed their fears lest their imprecations should be answered: and before that generation passed away, the Divine judgments came upon them to the uttermost; insomuch that the Jewish historian, who was himself a spectator of the fact, declares, that such multitudes of the captive Jews were crucified during the siege of Jerusalem, that ‘there wanted room for the crosses to stand upon, and wood to make them of.’ Then was their request fulfilled: then was “the blood of Christ on them indeed, and on their children;” and, from that hour to the present moment, have they been “made an astonishment, and an hissing, and perpetual desolations.”]

And how much better are the engagements which many amongst us are ready to take upon themselves?

[When we endeavour to prevail on persons to act against the convictions of their conscience, we are ready to laugh at their scruples, and to ridicule their fears; and with great confidence to pledge our words, that their compliance with our advice will be attended with no bad consequence whatever. But, when we have prevailed over their credulity, can we fulfil our word? Can we in many cases avert even the temporal consequences of their conduct? How much less can we silence the clamours of their guilty consciences! — — — And least of all can we stand between God and their souls in the day of judgment — — —

But though we cannot fulfil our engagements to them, we must, together with them, answer for our conduct to God; and perish under the accumulated guilt of ruining their souls. “Their blood will be required at our hands” — — —]

Let us LEARN then from hence,

  1.      To discard the fear of man—

[You see how true is that declaration, that “the fear of man bringeth a snare.” Had Pilate in the first instance withstood, as he ought, the clamours of the people, he had never embrued his hands in the Saviour’s blood. He might have fallen a sacrifice to their rage, it is true; but he would have had reason to all eternity to rejoice that he had died in such a cause. And we would ask of you, What are your feelings now in reference to any sinful compliances you may have been drawn into, or any injuries you may have suffered in consequence of your non-compliance? Do you not even now see that it is better to regard God than man? Then “fear not man, who can only kill the body; but God, who can destroy both body and soul in hell: yea, I say unto you, fear Himl” — — — Let the conduct of Levi be our pattern—and the command of Jesus our rulen—.]

  2.      To maintain always a good conscience—

[God has given us a conscience, to be his vicegerent in the soul. It may be said, that Paul sinned in following his conscience. We answer, that he sinned, not in following his conscience, but in having such a misguided conscience. We should by a constant study of the Scriptures, and by fervent prayer for the teachings of God’s Spirit, get our conscience enlightened and rectified. If we neglect to do this, we are answerable before God for all the errors we run into. But still we must follow the light we have. We must listen to the dictates of conscience at all times, and follow them without reserve. Every thing that it enjoins we must do, and nothing that it forbidsq. If it even suggest a doubt, we must not proceed till that doubt be removed. Nothing is more terrible than an accusing consciences; nothing more delightful than testimonies of its approbation. Labour therefore with all your might to acquire a good conscience, and “exercise yourselves night and day to maintain itu.”]

MCCCCIX

THE INDIGNITIES OFFERED TO OUR LORD

  Matt. 27:26–31.

Then released he Barabbas unto them: and when he had scourged Jesus, he delivered him to be crucified. Then the soldiers of the Governor took Jesus into the common hall, and gathered unto him the whole band of soldiers. And they stripped him, and put on him a scarlet robe. And when they had platted a crown of thorns, they put it upon his head, and a reed in his right hand: and they bowed the knee before him, and mocked him, saying, Hail, king of the Jews! And they spit upon him, and took the reed, and smote him on the head. And after they had mocked him, they took the robe off from him, and put his own raiment on him, and led him away to crucify him.

AT this season we are naturally led to contemplate the sufferings of our blessed Lord. In general, we think it desirable to fix your minds on some one point; because that, if duly opened, will afford ample matter for one discourse: but now we will rather call your attention to this assemblage of facts; not so much for the purpose of elucidating each particular indignity that was offered him, as, from a collective view of them, to shew you the Lord Jesus Christ,

  I.      As the predicted Messiah—

There was scarcely an incident relating to his death which was not the subject of a distinct prophecy—

[It was foretold that he should be scourged. The Prophet Isaiah says, that “the chastisement of our peace was upon him, and by his stripes we are healed.” And though the Psalmist appears to speak of Israel at large, yet I think he has also an eye to God’s servant Israel, the Messiah, in particular, when he says, “The plowers plowed upon my back; they made long their furrowsc. The various indignities of mocking and reproaching, and the spitting in his face, were also specifically mentioned: “I gave my back to the smiters, (where the scourging is again referred to,) and my cheeks to them that plucked off the hair: I hid not my face from shame and spitting.” And the Prophet Micah says, “They shall smite the Judge of Israel with a rod upon the cheeke.” And, in reference to these things, the Psalmist says, “Reproach hath broken my heart; and I am full of heaviness: and I looked for some to take pity, but there was none: and for comforters, but I found none. His crucifixion was plainly declared in the erection of the brazen serpent in the wildernessg; as was also the place where it should be carried into effect, by the burning of the sacrifices without the camp. These things were also distinctly foreseen, and plainly predicted, by our blessed Lord; predicted, too, as subjects of prophecy, which were assuredly to be fulfilled: “He took unto him the twelve, and said unto them, Behold, we go to Jerusalem; and all things that are written by the prophets concerning the Son of man shall be accomplished. FOR he shall be delivered unto the Gentiles, and shall be mocked, and spitefully entreated, and spitted on, and they shall scourge him, and put him to death.”]

And these things were all literally fulfilled in him—

[His scourging is first mentioned in my text. But this was inflicted to prevent his crucifixion. Pilate hoped, by scourging Jesus, to pacify the anger of the Jews against him, and to move them to compassion towards him: so that the very mercy of his judge, no less than the fury of his persecutors, contributed to fill up the destined measure of his sufferings.

The various insults and indignities that were offered him are next mentioned. And where were they inflicted? In the very hall of Pilate himself, and by the very soldiers who were under his command! The discipline maintained amongst the Roman soldiers was exceeding strict: yet did they, under the very eye of the Governor, not execute his wishes, but go in direct opposition to them, to please and gratify the Jews: and thus they, voluntarily, and of their own mind, and in direct violation of their military duty, at the risk of being called to a severe account for it, go beyond the laws, and add punishments which the law did not prescribe, that so the Scriptures of the prophets might, unwittingly indeed on their part, be in every thing fulfilled.

His crucifixion closes the scene. But that was not a Jewish punishment: it was a penalty inflicted only by the Roman law: yet, though the law by which he was judged was Jewish, the punishment inflicted on him was Roman. But so the prophecies had foretold: and it was not possible that one word of them should fail of its accomplishment. The Roman Governor, without whose authority it could not be executed, did all in his power to prevent it; but could not prevail. He would gladly have embraced the opportunity, which custom had sanctioned, of pardoning one of the prisoners: but the Jews chose rather to have a murderer spared, than Him; a murderer, whose guilt was fully proved, rather than Jesus, whom the judge himself, after the fullest investigation, affirmed to be innocent. But so God had ordained; and so it came to pass.

Behold, then, how clear and indisputable is his Messiahship! Things were foretold which had no relation to each other, and which, in the common course of events, were inconsistent with eachother. But in him they all combined; and they came to pass, not through the well-adjusted efforts of friends to fulfil them, but through the unwitting agency of enemies, and through the very efforts which were made to prevent the accomplishment of them. I ask, then, with confidence, “Is not He the Christ?”]

Let us now view him in another light; namely,

  II.      As our surety and substitute—

Having undertaken for us, he must bear all that our sins had merited—

[Shame, and misery, and death, were our proper and deserved portion. Even in this world “the way of transgressors is hard,” and “there is no peace to the wicked;” and the sentence of death hangeth over us: and, in the eternal world, the wicked will “awake to shame and everlasting contempt.” (Who can conceive the contempt and indignation that will then be felt against them by God himself, and by the saints who will sit with him as his assessors in judgment? The sentence that will be denounced against them in that day amply declares that point: “Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels.”) As for the misery that awaits us, no finite imagination can conceive it, when we shall lie down “in the lake of fire and brimstone, and spend a never-ending eternity in “weeping, and wailing, and gnashing of teeth.” In a word, the curse of the law, “the wrath of God,” and “the damnation of hell,” which are the bitter ingredients of “the second death,” are the sinner’s doom.]

Now these, as far as was necessary for our redemption, he bore for us—

[As for the idea of every individual part of his sufferings making an atonement for every corresponding circumstance in our sins, I look upon it as altogether fanciful and absurd. But the great leading points of his sufferings and of our deserts do fully correspond with each other. Every mark of ignominy was shewn him, both in these his preparatory sufferings, and in his death itself, which was inflicted only on slaves, and which was declared by the Jewish law accursed. And “who ever beheld sorrow like unto his sorrow?” Truly beyond any other person that ever existed upon earth was he despised and rejected of men, a man of sorrows, and acquainted with griefp:” “the whole nation despised and abhorred him;” and “his visage was so marred more than any man, and his form more than the sons of men.” Finally, in his death, “he became a curse for us, that he might deliver us from the curse” to which we were doomeds.” Thus did he not merely die in our stead, “the just for the unjust,” as a common victim in the place of the offender, but he fully discharged our debt in every particular; so that neither law nor justice can demand any thing further at our hands. Methinks we were lying, like Isaac, bound upon the altar, the knife being lifted up to inflict the deadly stroke, and the wood and fire prepared ready to consume us; but Jesus, as the ram caught in the thicket, undergoes the whole for us, and restores us to the bosom of our Father and our God. “By his stripes we are healed;” and by his death we live for everx.]

Once more we may, in the midst of these sufferings, contemplate him,

  III.      As our great example—

What he endured shews us what we also shall have to bear—

[“God has predestinated us to be conformed to the image of his Son:” and our blessed Lord has told us, that, as men hated and “persecuted him, so they will hate and persecute us.” “The servant cannot expect to be above his master: it is sufficient for him, if he be as his lord. If they have called the Master of the house Beelzebub, much more will they those of his householda.” We may see therefore, in the universality, contemptuousness, and acrimony of his persecutors, what his followers must expect, even unto death. We are expressly told, that “we are called to the same, because Christ suffered for us, leaving us an example, that we should follow his steps:” and, seeing that he has suffered for us without the gates of Jerusalem, we must go forth to him without the camp, bearing his reproachc.”]

It shews us, too, in what way we must bear it—

[In the whole of these sufferings, we hear not one word of complaint. No, verily: though “he was so oppressed and afflicted, yet opened he not his mouth. He was led as a lamb to the slaughter; and as a sheep before her shearers is dumb, so opened he not his mouth.” This especially is marked out for our imitation by St. Peter. “Christ suffered for us, leaving us an example, that we should follow his steps: who did no sin, neither was guile found in his mouth: who, when he was reviled, reviled not again; when he suffered, threatened not, but committed himself to Him that judgeth righteously.” To this effect we are instructed by our Lord, and all his holy Apostles: instead of “rendering evil for evil unto any man,” we must “love our enemies, bless them that curse us, do good to them that hate us, and pray for them that despitefully use us and persecute us.” Nor let this be thought impossible. It was done by Stephen, in the very hour of martyrdomg: and it was nobly carried into effect by St. Paul, throughout the whole of his ministrations: “We are made a spectacle,” says he, “unto the world, and to angels, and to men. Even unto this present hour we both hunger and thirst, and are naked, and are buffeted, and have no certain dwelling-place; and labour, working with our own hands. Being reviled, we bless; being persecuted, we suffer it; being defamed, we entreat. We are made as the filth of the world, and the off-scouring of all things, unto this day.” Here you see practical Christianity: and, if you come from the hall where Jesus so meekly bare all his ignominious treatment, and learn “so to walk as he walked,” you will not have beheld this sight in vain. “Consider then, I pray you, brethren, Him who endured such contradiction of sinners against himself;” that you, under similar treatment, may never be weary nor faint in your minds.”]

  Let me not conclude without further REMARKING on this subject,

  1.      How astonishing is the love of Christ to sinful man!

[Our blessed Lord, as I have shewn, foresaw from the beginning all that should come upon him: yet, instead of drawing back, he longed for the period even to be baptized with this bloody baptism, and was quite “straitened till it should be accomplished. What manner of love was this! When shall we learn to estimate it aright? O, brethren, seek to comprehend its breadth and length, and depth and height!” for it is by that, and by that only, that you can be “filled with all the fulness of God” — — —]

  2.      How infatuated must they be who do not seek those blessings, for the obtaining of which all these things were endured!

[Who would believe that men professing to receive this record as true, and to hope for mercy through these very sufferings, should yet be as careless about their souls, as if they were of no value; and as indifferent about eternity, as if there were no future state of existence? Look at the Saviour, brethren, and reflect, Who he is; and what he has done; and what he has suffered; and for what end all these things have been effected! Had your souls been of little value, would all these things have come to pass? Had the future state of existence been a matter of such indifference, would the Son of the Living God have suffered all this for you? Go to the garden of Gethsemane; go to the hall of judgment; go to Mount Calvary; and learn the value of immortal souls: go, I say, and learn the folly and madness of neglecting this Saviour, through whom alone any soul of man can be saved. I pray you beloved, be in earnest, whilst yet the sufferings of God’s dear Son may avail for you. But if ye will not seek after him, then think what your portion must be in the eternal world. For, “if these things were done in the green tree, judge ye, what must be done in the dry?”]

MCCCCX

THE MOCKING OF CHRIST UPON THE CROSS

  Matt. 27:38–44.

Then were there two thieves crucified with him; one on the right hand, and another on the left. And they that passed by reviled him, wagging their heads, and saying, Thou that destroyest the temple, and buildest it in three days, save thyself. If thou be the Son of God, come down from the cross. Likewise also the chief priests mocking him, with the Scribes and elders, said, He saved others; himself he cannot save. If he be the King of Israel, let him now come down from the cross, and we will believe him. He trusted in God; let him deliver him now, if he will have him: for he said, I am the Son of God. The thieves also, which were crucified with him, cast the same in his teeth.

SOME, from idle curiosity, are fond of attending upon public executions; whilst others, from a commendable sensibility, could not prevail upon themselves to be present at such a scene. But there is no room for the one or other of these feelings, in the scene now presented to our view. Our corporeal senses can neither be gratified nor shocked: it is by faith only that we can realize the transactions of this day: but if we have faith, we shall “look on Him whom we have pierced, and mourn, and be in bitterness, as for a first-born son.” In general, the behaviour of the condemned person is the chief object of contemplation; that of the spectators is never so much as thought of: it is taken for granted, that that will be decorous, and suited to the solemn occasion. But, in the present instance, we wish particularly to notice the conduct of those who attended the crucifixion of our Lord: and we shall find that their treatment of him is replete with instruction in a variety of views:

  I.      As an exhibition of man’s depravity—

[Much of the wickedness of man appears in the arrest, the prosecution, and the condemnation of our Lord: but in no part of his history do we behold such a mass of impiety as in that before us. For all that preceded his crucifixion, there was a reason: it was deemed necessary for the safety of the state that he should be put to death: and, till they had accomplished that object, we do not wonder at any thing they did to attain it. But, when they had attained it, and there was no further occasion for their hostilities, we are surprised beyond measure that there was no relaxation of their resentment. On all other occasions, the execution of criminals, however deservedly they suffer, calls forth a measure of compassion: but towards him the fury of all ranks of men raged with unabated force; and, like dogs, they seemed eager to devour the prey which they had already seized.

Had this ferocity been confined to soldiers, we might have supposed that it arose from their education and habits. But “the Chief Priests, with the Scribes and Elders, and even the Rulers,” all concurred in devouring the Lamb of God! They altogether forgot the demeanour which befitted their rank and office; yea, they lost sight of all the feelings of humanity; and encouraged by their example those atrocities, which policy, no less than humanity, should have led them to prevent. Even the malefactors caught the infernal flame; and, unmindful of their own agonies, or shame, or approaching dissolution, united in vilifying the Son of God: accounting themselves so much his superiors, that they might justly make him an object of derision and contempt.

Whatever had been a ground of accusation against him, they now made a subject of profane ridicule. Three years before, he had, in reference to his own body, said, “Destroy this temple, and in three days I will raise it up again.” This had been alleged against him, though not substantiated, as an evidence of his hostility to the temple: and now they cast it in his teeth, challenging him, if he were able, to do a much smaller thing, namely, to come down from the cross. His relation to God as his Son, and his power over Israel as their King, he was also called upon to prove, by descending from the cross: and even his affiance in God was deemed so absurd, that God himself was challenged by them to his assistance. All this too was attended with such outward expressions of triumph as corresponded with the malignant feelings of their hearts. But who would have conceived that even his most benevolent miracles should now be made a matter of reproach against him? Yet were even these brought forward, to give the keener edge to their blasphemies: “He saved others; himself he cannot save.”

Now view this whole mass of savage cruelty, of base ingratitude, and of horrid impiety; view it as the offspring, not of one superlatively wicked individual, or of any particular class, but of a whole nation; and then you will be constrained to say, “Lord, what is man? Lord, what is man?”]

The conduct of the Jews on this occasion is instructive also,

  II.      As a trial of Christ’s perfection—

[The sacrifices under the law being required to be without spot or blemish, they were examined with the greatest care, that their fitness to be offered might be clearly ascertained. Now as Jesus was to be a sacrifice for the sins of the whole world, it pleased God, that, previous to his being offered, he should undergo the strictest examination. Accordingly the severest scrutiny was instituted, and the result of every fresh examination was a stronger attestation of his innocence. But here we see him put into the hottest furnace, which must infallibly discover the alloy or dross, if any such were found in him. The most eminent of mankind had been subjected to far less trials, and had discovered that they were but men, weak, sinful, and corrupt. Moses had “spoken unadvisedly with his lips;” Job had “cursed the day of his nativity;” and Paul had “reviled the Ruler of God’s people.” But in Jesus there was not the smallest error or imperfection. Such was his patience, that “when he was reviled, he reviled not again; when he suffered, he threatened not; but committed himself to him that judgeth righteously.” He complains indeed by the prophet, “Reproach hath broken my heart, and I am full of heaviness;” yet, as another prophet testifies, “He was altogether like a lamb led to the slaughter, and, like a sheep before her shearers, dumb.” Such was his forbearance too, that when he might justly have called fire from heaven to consume his enemies, as Elijah did, or caused the earth to open and swallow them up, as it did those who had rebelled against his servant Moses, he would not do it. Nor, on the other hand, would he, as well he might have done, accept their challenge, and prove his almighty power by descending from the cross. He knew that this would not convince them, even if he should do it: he intended also shortly to give them an infinitely stronger evidence of his Messiahship, (even that which he had so often promised them,) by rising from the dead; and he was determined that nothing should divert him from the work which he had undertaken to perform. He might well have said, “Seeing ye put me from you, and judge yourselves unworthy of everlasting life,” I relinquish my work, and leave you to the judgments which you have so richly merited. But he would not save himself, because he was bent on saving us; and “for the joy that was set before him,” of delivering a ruined world, “he endured the cross, and despised the shame,” till he could say, respecting the whole of his work, “It is finished.”

Here then we have ample proof of his sinless character, and that he truly was, what it behoved him to be, “a Lamb without blemish and without spot.”]

There yet remains one other view in which their treatment of him is instructive; namely,

  III.      As a proof of his Messiahship—

[The circumstance of his being crucified between two malefactors is declared by the Evangelist to have been an accomplishment of that prophecy, “He was numbered with the transgressors.” But it was not only in what they did, that his enemies fulfilled the Scriptures; they fulfilled them equally in what they said; insomuch that, if they had been ever so desirous to conform to the prophetic writings, they could not possibly have fulfilled them more accurately or more minutely. David, personating the Messiah, tells us how his enemies “wagged their heads” at him; and then specified the very words which the chief priests and elders used on this occasion. Now, if we consider how exactly this prophecy was fulfilled, and that there were a thousand years between the prophecy and its completion, we shall see that the most casual circumstances of our Lord’s humiliation, no less than those which were more plainly determined, attest, beyond a doubt, the truth of his Messiahship.

Let it not be thought, that the notice of these things is a needless repetition. It is by an appeal to prophecy that the Apostles prove the divine mission of their Lord; and therefore, the more fully we mark the accomplishment of Scripture in him, the more abundantly shall we be confirmed in the faith of the Gospel.]

  Let us then LEARN from hence,

  1.      To believe in his name—

[It is not a mere assent to the history of the Gospel that we mean to recommend, but a belief in Jesus as the Saviour of the world. Many consider his death as nothing more than a confirmation of his doctrine; but if he died only to confirm his doctrine, his descent from the cross would have been a stronger confirmation of it than his death. It was as an atoning sacrifice that he died; and therefore his death was indispensable for the completion of his mediatorial work: and it is in this view that we call upon you to believe in him. Consider all this contempt and ignominy as endured for you, as “the chastisement of your peace,” and as the appointed means of rescuing you from “everlasting shame and contempt” — — —]

  2.      To follow his steps—

[Our Lord has taught us to expect the same treatment which he himself received. Indeed, it is reasonable to suppose, that “if they called the Master of the house Beelzebub, much more will they those of his household.” How then on such occasions should we behave? We answer, That he has purposely “set us an example, in order that we should follow his steps;” and that therefore, whatever we may be called to endure, we should “possess our souls in patience,” “not rendering evil for evil, or railing for railing, but contrariwise blessinge.” This is the express command of our adorable Saviour: and the nearer we can resemble him, the more will he be glorified in us. I know that we are apt to plead our weakness and irritability as an excuse for our impatience: but this is no excuse: it only shews how unlike we are to our blessed Lord, and how much we need both his mercy and grace. Paul was a man of like passions with us; and he tells us how he demeaned himself on such occasions; “being reviled, we bless; being persecuted, we suffer it; being defamed, we entreat.” Let us remember then, that “the grace of Christ is equally sufficient for us;” that “through his strength we can do all things;” and that the greatest “ornament we can have on earth, is that of a meek and quiet spirit.”]

MCCCCXI

THE SUPERNATURAL DARKNESS

             Matt. 27:45.

Now from the sixth hour there was darkness over all the land unto the ninth hour.

IT might well be expected that the crucifixion of the Son of God should be accompanied with circumstances of a peculiar nature; sufficient, when properly understood, to remove the offence of his cross, and to distinguish him from all others who should suffer the same kind of death. The whole creation is at God’s command, and ready, in any manner that he sees fit, to display his power. The sun in particular has been made his instrument for that end. In the days of Joshua, it suspended its course for the space of a whole day. In the days of Hezekiah, it reversed its natural course, and went backwards ten degrees on the sun-dial of Ahazb. And now, at the death of Christ, when risen to its meridian height, it veiled its face in darkness. How far the darkness extended, whether over the whole earth, as some think, or over the land of Judæa only, as our translators thought, we do not take upon us to determine; though we incline to the latter: but, whether more or less, it could not proceed from a natural cause. It could not be an eclipse, because the moon at that time was at the full: and even if it had been an eclipse, it could not have been total for more than a quarter of an hour; whereas this continued for the space of three hours. It was manifestly a miraculous darkness, produced by the almighty power of God, and that too for ends worthy of a divine interposition. It was,

  I.      An attestation to our Saviour’s character—

[It was ordained of God, that every species of testimony should be given to his Son, in confirmation of his claims as the true Messiah. The particular kinds of testimony were, many hundreds of years before, made the subject of prophecy: and they were almost all of such a nature, as to be independent of his own followers, and consequently incapable of being brought to effect by any concerted plan of theirs. The miracle now exhibited was of that kind: for the whole creation could not have produced such a change in the face of nature: and as it could not be counterfeited, so neither could it be denied: it carried its own evidence along with it.

That this darkness was foretold, we cannot doubt. The prophet Joel most indisputably refers to ite: for an inspired Apostle quotes his very words, and declares, that those words related to events which were to happen at that precise period, for the express purpose of attesting the Messiahship of Christ.

Behold then a proof which cannot reasonably be doubted. True it is, that the Jewish historian does not record the fact: but we well know how averse he was to mention any thing that tended to the honour of Christianity, and therefore can account easily for his omission of so extraordinary an interposition of the Deity in confirmation of our religion. But the fact itself is undeniable: and if the three days’ darkness in Egypt was a convincing testimony from God to the mission of Moses, so was this to the Messiahship of Christ.]

  II.      An emblem of his sufferings—

[“Darkness” is often used in Scripture as a figurative representation of affliction — — — But it was peculiarly proper as an emblem on this occasion. Our blessed Lord was under the hidings of his Father’s face, and in the depths of dereliction cried, “My God, my God! why hast thou forsaken me?” His sufferings were such as no finite imagination can conceive. The torments which men inflicted on his body were small, in comparison of those which he now endured in his soul. All the hosts of hell were, as it were, let loose upon him; as He himself says, “This is your hour, and the power of darkness.” Above all, the wrath of God was now poured out upon him, as the Surety and Substitute of a guilty world; according to that declaration of the prophet, “It pleased the Lord to bruise him.” Under such circumstances, what in the compass of created nature could so fitly represent his sufferings as the event before usk? Hear the description given of those sufferings by the prophet David — — — and no wonder “the sun went down over him, and the day was dark, when he had no answer from his God.”]

  III.      A prognostic of the judgments that should come upon his enemies—

[These were spoken of by Moses and all the prophets; and that too under the image which we are considering — — — The prophet Amos, in a fore-cited passage, connects the calamities which they should endure with the very event which prefigured themn. Our blessed Lord also foretold them in language not dissimilar. And how awfully have these predictions been verified! Surely from the foundation of the world there has never been an instance of any nation suffering such various, accumulated, and continued calamities as they. The darkness of their minds too, no less than the wretchedness of their condition, shews to what an extent the wrath of God is upon them: for a veil is upon their hearts, thicker than even that which obscured the meridian sun. O that at last the veil might be taken away, and that the light of God’s countenance might be once more lifted up upon them!]

  Though this subject may appear unconnected with practice, it may be justly IMPROVED,

  1.      For the humbling of the impenitent—

[How awful does the insensibility of man appear, when we see even the material creation more affected, as it were, at the death of Christ, than they! It is a fact, that many who have heard of the death of Christ times without number, and who profess to believe that he died for their sins, have yet never once mourned for those sins which nailed him to the accursed tree. Were they to hear of the slightest accident that had befallen their friend or relative, or any trifling loss which they themselves had sustained, they would be affected with it: but the crucifixion of the Lord of Glory is heard of by them without any emotion, even though they themselves were the guilty causes of his death. But let such ungrateful people know, that if ever they be brought to a just sense of their sins, they will “look on Him whom they have pierced, and mourn, and be in bitterness for him, as one that is in bitterness for his first-born.” The Lord hasten this penitential season to every one of usq! — — —]

  2.      For the comforting of the afflicted—

[It is not uncommon to find persons deeply distressed on account of the hidings of God’s face. And we acknowledge that they have cause to be distressed; because it is the most afflictive of all events, and because it never takes place but for the correction of some evil in them. Our blessed Lord, though he had no sin of his own, had evil enough upon him, even the sins of the whole world: and Job, though in some sense he was “a perfect man,” had much to learn, and much to attain. Yet let not any one despond, as though the cheerful light of the sun should no more appear: but let those who “walk in darkness and have no light, learn to trust in the Lord, and to stay themselves upon their God:” and then “their light shall rise in obscurity, and their darkness be as the noon-day.”]

  3.      For the encouraging of all—

[Reviving are those words of the Apostle John, “The darkness is past, and the true light now shineth.” All that was obscure in the death of Christ is now made plain; and, blessed be God! the whole mystery of Redemption is now exhibited before our eyes. Yes, on us “the Sun of Righteousness has arisen with healing in his wings.” But as we know not how long the light shall continue with us, let us “walk in the light whilst we have it, lest darkness come upon us.” If any thing in the dispensations either of providence or of grace be dark to us at the present, let us contentedly say, “What I know not now, I shall know hereafter;” and let us wait in patience for that world, where “our sun shall no more go down, neither shall our moon withdraw itself; but the Lord will be our everlasting light, and the days of our mourning shall be ended.”]

MCCCCXII

SIGNS ATTENDANT ON OUR LORD’S DEATH

  Matt. 27:51.

And, behold, the veil of the temple was rent in twain from the top to the bottom; and the earth did quake, and the rocks rent.

THE incarnation and death of God’s co-equal, co-eternal Son are facts so incredible, that nothing but a concurrence of the most unquestionable proofs can justify us in believing the Scripture report concerning them. But God has been pleased to give us proofs equal to the occasion. The birth of Christ was attested by a multitude of angels, who were sent from heaven to announce and celebrate the event: and the death of Christ was attested by a variety of signs and wonders, which could not fail to impress all whose minds were open to conviction. The miraculous darkness for the space of three hours at mid-day has been already noticed: and we have now to notice two other phenomena, the earthquake, and the rending of the veil. We may suppose indeed that these two events might happen without any particular interposition of Providence to effect them, or any particular end to be answered by them: but such a construction is altogether precluded, both by the prophetic declarations respecting them, and by the light thrown upon them in the New Testament. It shall be our endeavour at this time,

  I.      To illustrate these phenomena—

These, like the miraculous darkness, may be considered as testimonies from God to the truth of Christ’s Messiahship: but we shall direct our attention to them rather as signs, or emblematic representations, of mysteries at that time accomplished. In this view let us notice,

  1.      The earthquake—

[This had been predicted by the Prophet Haggai: and though we might have justly regarded the expressions used by him as designating only some great political convulsion, yet we have reason to think that they had a literal accomplishment in the event before us. It must be remembered, that, at the giving of the Law, “the whole of Mount Sinai quaked greatly.” Thus at the termination of that, and the introduction of the Christian, dispensation, a similar miracle was wrought; “the earth quaked to its very centre; and the rocks were rent asunder:” and we are warranted by an inspired Apostle to declare, that that phenomenon shadowed forth the abolition of the whole Jewish economy, and the establishment of Christianity in its place. It is observable, too, that the Apostle lays all the stress on one particular word of the prophet; (a word which superficial readers would have overlooked;) and shews, that it was intended by God himself to foretell, and to explain, the earthquake which we are now speaking of. The tabernacle and all the things belonging to it were “made” by the hands of men, and therefore were not intended to continue beyond a certain period: but, under the Christian dispensation, every thing is spiritual and of Divine origin, and consequently is destined to endure for ever: the removal of the former, therefore, and the establishment of the latter, being fixed in the Divine counsels, they were predicted by the prophet, and expressly marked in that one word which the Apostle so correctly notices; “This word, Yet once more, signifieth the removing of those things that are shaken, as of things that are made, that those things which cannot be shaken, may remain.”

What obligations do we owe to God for the light which the New Testament reflects on the Jewish writings, and for the confirmation which it receives from them! No uninspired author could ever have discovered such mysteries in so obscure a passage; nor can any one who beholds this inspired exposition of it, withhold his admiration of the unfathomable depths of God’s wisdom and knowledge.]

  2.      The rending of the veil—

[This was not a mere accident arising from the earthquake, but an appointment of God for the fuller manifestation of his own purpose and grace.

There were two veils in the temple; the one separating the holy place from the outer court, and the other separating the holy place from the holy of holies. This latter veil was for the purpose of screening from the view of men the ark and the shechinah, that bright symbol of the Deity. This was the veil that was “rent in twain from the top to the bottom:” and the rending of it denoted three things; first, That the rending of Christ’s body was the means of bringing us nigh to God; next, that the mysteries which had hitherto been hid in God were now fully revealed; and, lastly, that a new way of access to God was now opened for all people.

Christ speaks of his own body as being typified by the temple: and well he might do so, since “in him dwelt all the fulness of the Godhead bodily.” But as opening a way for our admission to the Divine presence, it was more particularly typified by the veil; the rending of which marked the violent nature of his death, and the blessed effects resulting from it. This is declared by an inspired Apostle, who, speaking of our having “a way consecrated for us through the veil,” adds, “that is to say, his flesh.” And this accords with innumerable assertions of Holy Writ, which declare that “Christ hath made peace for us by the blood of his cross,” and that, whereas we were once “alienated from God, and enemies to him in our minds by wicked works, he hath now reconciled us to him in the body of his flesh through death.”

Moreover, the mystical intent of all the types and figures was now exhibited in the clearest view. As the veil on the face of Moses intimated, that the Jews could not discern the end and reason of the ceremonial law, and “the taking away of that veil in Christ” enables us to “behold, as in a glass or mirror, the glory of the Lord;” so the rending of the veil shews us, that all the ends of the ceremonial law were fulfilled in Christ, and that to us is given the substance of what the Jewish Church possessed only in types and shadows. If we do not now comprehend the glorious designs of God in the work of Redemption, it is not because he has interposed a veil to hide them from us, but because we have a veil upon our own hearts, which we have not desired him to take away. It must be our fault, I say, and not his; for from that hour in which Christ died upon the cross, and especially from that hour when the Holy Spirit descended on the day of Pentecost, to reveal him unto men, “the face of the covering that had been cast over all people was destroyed, and the veil that had been spread over all nations was taken away.”

But that which was most fully and most immediately intended by the rending of the veil, was, to open for all people a free and personal access to God, that so they might obtain all his blessings for themselves, without the intervention of carnal sacrifices, and an earthly priesthood. To shew to men that no such access was allowed them under the law, was the use and intent of the veil; and to make that way open both to Jews and Gentiles, was the design of God in rending the veilh. This further appears from the time when the veil was rent: for it was at the time of the evening sacrifice, when the priests were in the holy place, trimming the sacred lamps, and offering incense before the Lord. They, of course, must have beheld the interior of the sanctuary; and therefore had in themselves an evidence, that God had opened for them a new way of access unto his throne. This is called “a new and a living way;” new, because it never was revealed before; and living, because it would secure eternal life to all who should come in it; whereas, if even the high-priest himself had presumed to enter through the veil on any other than the day of atonement, or in any other manner than that prescribed by the law, he would have been struck dead upon the spot, or have been put to death as a presumptuous transgressor: but now every person in the universe may come to God, and find acceptance with him at his mercy-seat: if only he take the blood of his great Sacrifice, and bring it by faith to the throne of God, he shall find that there no longer exists any difference between “Jew and Greek, bond and free, male and female, but that we are all one in Christ Jesus.”]

Such is clearly the import of these phenomena: we now come,

  II.      To shew the improvement we should make of them—

Here we might suggest many things; but for brevity’s sake we shall confine ourselves to two, which are particularly suggested by the holy Apostle. We should,

  1.      Receive and honour the dispensation which God has introduced—

[Consider the nature of that dispensation which preceded it; how dark, how unsatisfactory, how burthensome! — — — Compare with it the dispensation under which we live, a dispensation of light and liberty, of peace and joy — — — See the two contrasted by the Apostle; and then hear him declaring the abolition of the one, and the establishment of the other, and prescribing our duty in reference to that which we are privileged to enjoyl: hear too the argument with which he enforces an obedient attention to it: He reminds us of the judgments which fell on Korah, Dathan, and Abiram, for refusing to comply with God’s former appointments, which were carnal and earthly, and appeals to us respecting the impossibility of our escaping, if we disregard those which are spiritual and heavenly, since God, at this time, no less than formerly, is, to those who offend him, “a consuming fire.” Comply then with the commands of God, and “receive not the grace of God in vain.” Only remember wherein the main difference between the two dispensations consists: the one consisted altogether of forms and shadows; the other contains the substance: in the one, the sacrifices were beasts of the field, and the priests who offered them were guilty creatures like ourselves; in the other, CHRIST is our Sacrifice, and our great High Priest; and in his mediation and intercession must be all our salvation and all our hope. The earthquake shook the whole legal fabric, and removed it all, so that the Church is liberated from all its observances: in like manner must all legal principles be removed from us; and the freedom granted to the Church, must be realized in our hearts — — — In a word, we must be “new creatures in Christ Jesus: old things must pass away, and all things must become new.”]

  2.      Avail ourselves of the liberty which he has conferred upon us—

[God invites us all to come to him without fear: He says, “Draw nigh to me, and I will draw nigh to you” — — — But here is the difficulty. To be outward-court worshippers is easy enough: but to get within the veil, to approach God as seeing him that is invisible, to pour out our souls before him, to ask with a full assurance of obtaining whatsoever we stand in need of; to live in the habit of such intercourse with him as enables us to say, “Truly our fellowship is with the Father, and with his Son Jesus Christ;” this requires continual watchfulness and unintermitted exertion. Yet this is the state to which we ought to aspire. The Apostle, after having, in a fore-cited passage, told us, that we have “boldness to enter into the holiest by the blood of Jesus, by a new and living way which he hath consecrated for us through the veil, that is to say, his flesh; and having an High Priest over the house of God;” adds, “Let us draw near with a true heart; in full assurance of faith, having our hearts sprinkled from an evil conscience.” This is the glorious privilege to which we are brought. None need to stand at a distance: the golden sceptre is held out equally to all; and “we may ask what we will, and it shall be done unto us.” We are all, without exception, “a royal priesthood;” he who “hath loved us and washed us from our sins in his own blood, hath also made us kings and priests unto our God.” Let none then stand at a distance as unworthy to approach him, but let us go even to his throne, and “open our mouths wide that he may fill them” — — —]

MCCCCXIII

THE GUARDING OF THE SEPULCHRE

  Matt. 27:62–66.

Now the next day, that followed the day of the preparation, the Chief Priests and Pharisees came together unto Pilate, saying, Sir, we remember that that deceiver said, while he was yet alive, After three days I will rise again. Command therefore that the sepulchre be made sure until the third day, lest his disciples come by night and steal him away, and say unto the people, He is risen from the dead: so the last error shall be worse than the first. Pilate said unto them, Ye have a watch: go your way; make it as sure as ye can. So they went, and made the sepulchre sure, sealing the stone, and setting a watch.

THE enmity of the human heart against God will never cease to operate, till the heart itself be changed by divine grace. One would have hoped that, when so many wonders had been wrought during the crucifixion of Christ, when the whole multitude that were spectators of it smote their breasts with grief, when the Centurion and others of the heathen soldiers were constrained to attest his innocence, and to proclaim him to be the Son of God, and, lastly, when they had seen some of their own body, even members of the supreme council, paying the most marked respect to his dead body, and committing it to the tomb with funeral honours; one would have hoped, I say, that the malice of the chief priests and Pharisees would have somewhat abated. But they were still restless: not content with having put him to death, and thereby destroyed, as they imagined, all his influence in the world, they pretended to fear that his Disciples would come and take him from the tomb, and spread abroad a report that he had risen from the dead. They certainly had no reasonable ground for such a fear: for, to what purpose could it be for the Disciples to carry on such a delusion, when they could not gain any thing by it but misery in this world, and destruction in the world to come? But the chief priests wanted to pluck up by the very roots this dangerous heresy, as they esteemed it; and to prove to all that Jesus was an impostor. For this purpose they determined to secure the tomb, till the time of his predicted resurrection should be passed; and accordingly made their application to Pilate, for such assistance as they judged necessary.

Let us consider,

  I.      The precautions they used to secure the tomb—

[They remembered that Jesus had repeatedly foretold his resurrection on the third day: and they well knew, that, if the report of such an event should be circulated and credited, it would confirm his influence to such a degree that they should never be able to subvert it. They conceived that they had been guilty of a great error in suffering Jesus to live so long: and, if now they should leave it in the power of his Disciples to practise a deceit by stealing away the body, and affirming that he was risen, their “last error would be worse than the first.” They therefore, notwithstanding it was the Sabbath, went in a body to Pilate, to request that measures might instantly be taken to defeat any such plot: Yes, though they had often been filled with indignation against Jesus for performing acts of mercy on the Sabbath, they themselves felt no hesitation in violating the sanctity of it, in order to accomplish their malignant purposes.

In their address to Pilate, they designate our adorable Lord as a “deceiver,” whose imposture they are determined to detect. They branded him with this ignominious name, well knowing the influence which such appellations have in influencing the decisions of timid or ungodly men.

Pilate acceded to their request, and gave orders that a guard of soldiers from the castle of Antonia should be at their disposal. These therefore they placed around the sepulchre: and, lest any collusion should exist between them also and the Disciples, they put a seal upon the stone that closed the sepulcher; and thus secured themselves equally against fraud and violence: the Disciples could not overcome an armed guard; nor could the guard connive at their taking away the body without being immediately discovered.]

Let us next consider,

  II.      The advantage derived from thence to the cause of Christ—

[Not all the Disciples together could have devised a plan that should render such benefit to their own cause as this did. It is true, that Christ’s frequent appearances after his resurrection might remove all doubt from the minds of the Disciples; but still, if no precautions had been used to secure the tomb, there would ever remain some plausibility in the assertion, that the Disciples had stolen away the body, and that some other man had personated him in his various appearances, and thereby deceived the multitude. But behold, the enemies of Christ themselves destroy all foundation for such a conceit: and the very means they used to subvert the religion of Christ, have established it on a basis that can never be shaken. By the placing of a guard, the Roman soldiers themselves became witnesses of his resurrection; they immediately declared the event to the chief priests and Pharisees, who gave them large sums of money to conceal the matter; and thus the priests themselves, even the whole Sanhedrim, became witnesses of the same. They were forced to invent some story to justify their continued rejection of Christ; but the idea of the whole guard (it is thought of sixty soldiers) being asleep at once, when the penalty of death was annexed to that offence, and the Disciples being able to remove the large stone from the door of the sepulchre, and to take away the body without so much as waking one of the soldiers, is too ridiculous to obtain the smallest degree of credit. That this should be done, too, and no one of the soldiers be called to an account for it, when their neglect had, on this supposition, defeated the most ardent wishes of the Jewish rulers, is inconceivable, especially when we know what was the state of the rulers’ minds at that time.

Now we can easily conceive what would have been the effect, if Jesus had not risen, and the Jewish rulers had been able, at the expiration of the third day, to bring forth the body, and to shew it to the people: they would thus have proved indisputably that Jesus was an impostor, and would have destroyed in a moment all the influence of his name. But their defeat has established the truth of our religion beyond a possibility of contradiction: Yes, we desire no better evidences of its truth, than those which the Roman soldiers and the Jewish Sanhedrim have this unwittingly afforded us: so that we may well say, “Their last error was worse than the first:” for, if their forbearance gave Jesus an opportunity of propagating his religion, this device of theirs proved to demonstration the fact on which his religion rests; and has thereby precluded all excuse for their obstinate unbelief.]

We would now suggest,

  III.      Some general deductions from the subject—

Truly this is a triumphant subject to the Christian: for though we cannot but mourn at the idea that our blessed Lord should be treated with such indignities, we are constrained to triumph, when we see how all the efforts of his enemies were overruled for the manifestation of his glory. But there are two thoughts in particular which we would suggest as arising from this transaction:

  1.      How vain are the counsels of ungodly men!

[Doubtless the chief priests and Pharisees exulted in the hope that they had now attained complete success: but their devices were turned to their own confusion. It was thus throughout the whole history of our blessed Lord, and espepecially in the diversified events of his last hours: his enemies plotted together, and executed all their malignant purposes against him: but behold, in all that they did, they unwittingly “fulfilled the Scriptures” so that not one word of all the prophecies was left unaccomplished. In one sense they were Satan’s agents; for it was “he who put it into their hearts” to reject and crucify their Messiah: but in another sense, they were instruments in the hands of God, to execute the things which “his hand and his counsel had determined before to be done.” Thus also it has been with all who have conspired against the Lord in every age: he has invariably “disappointed the devices of the crafty,” and “taken the wise in their own craftinessd.” Two objects his enemies always have in view; the one is, to injure his people, and the other is, to defeat his cause: but they are made, against their will, to advance the interests of both. In the history of Job we are informed, how Satan exerted himself in every possible way to ruin that holy man: but, after all his efforts, he only rendered Job the more exalted monument of grace, and augmented the happiness which he laboured to destroy. In like manner, the enemies of the Church have been uniformly baffled in all their attempts against it. They put to death that eminent disciple, Stephen; and raised a persecution against the whole Church, so that none, except the Apostles, dared any longer to continue at Jerusalem: but the effect of their persecution was, to destroy one preacher, and to raise up a thousand in his stead. At another time, having directed their hostility against the Apostle Paul, they prevailed so far as to get him confined in prison for two whole years. What a deadly blow must this, as we should think, have given to the Church! yet St. Paul himself tells us, that it “turned out rather to the furtherance of the Gospel;” since many in Cæsar’s palace, who would otherwise have never heard the word, were brought to the knowledge of it; and multitudes, when they saw his faith and patience, were stirred up to tread in his steps, and “to preach the word without fear.” Thus it ever has been; and thus it ever shall be: for Solomon tells us, “There is no wisdom, nor understanding, nor counsel against the Lordh;” on the contrary, how “many soever devices there may be in the hearts of men, the counsel of the Lord, and that only, shall stand.” “The wrath of man shall praise him, and the remainder,” which would not subserve his purposes, “shall he restraink.”]

  2.      How happy are they who have God on their side!

[Whilst the Jewish rulers were plotting together for the utter subversion of Christianity, the Disciples were unconscious of their machinations, or overwhelmed with despair. But God is the friend of all his people, “an ever-present help in the time of trouble.” He is pleased to characterize himself by this very name, “The Saviour of them that trust in him.” He permits indeed his enemies to triumph for a season; but he warns them of the fearful issue of their conspiracies against himm. As far as they prevail, they ascribe all their success to their own wisdom and power: but he reproves their folly, and visits upon them those very iniquities, which he has rendered subservient to the accomplishment of his own eternal counsels. As for his own people, he encourages them to put their trust in him, without suffering themselves to be alarmed at the menaces of their enemies, or harbouring any fears about their ultimate success. What their happy state should be, we see in the actual experience of David. He contemplates God in the character of an Almighty Protectorp; and, when urged by an alarmist to indulge desponding fears, he nobly replies, “The Lord is in his holy temple, the Lord’s throne is in heaven.” He even appeals to the whole world, what cause he can have for fear, whilst he has such an Almighty Friend for his supportr. Such is the privilege of all his people: if “they believe in him, they shall not make haste through unbelieving fears: on the contrary, “their very thoughts shall be establishedt.” In a word, they shall, though beset with enemies on every side, be preserved as in a royal pavilion, and have such an inward sense of the Divine presence as shall comfort them under every trouble, or rather screen them from trouble, and fill them with joy unspeakable and glorified.]

MCCCCXIV

THE RESURRECTION

             Matt. 28:6.

Come, see the place where the Lord lay.

AMIDST all the indignities offered to our blessed Lord by the Jewish nation at large, some friends there were who sympathized with him, and desired to manifest towards him all the respect and love which their circumstances would admit of. He had now been put to death, and was committed to the tomb without any of those distinctions which were customarily attendant on an honourable interment. Some women, therefore, to whom he was dear, brought, very early after the Sabbath, spices, wherewith to embalm his sacred body. They knew not, indeed, how they should be able to execute their intentions; seeing that a great stone had been placed at the door of his sepulchre, to prevent any one from getting access to the body, to remove it. They came, however, to the sepulcher; and, to their great surprise, “saw the stone rolled away from the sepulchre, and an angel sitting upon it. The angel’s countenance was like lightning, and his raiment white as snow.” At this sight, they were greatly alarmed: but the angel speedily composed their minds; saying, “Fear not ye: for I know that ye seek Jesus, who was crucified. He is not here, but is risen. Come, see the place where the Lord lay.”

Now, believing that you all desire to testify your respect to the Saviour this day, I would say to you, Come to the sepulchre, where he was deposited, and from whence he rose; “Come, see the place where the Lord lay.” Come, I say, and see there,

  1.      A witness for him—

Behold, that empty tomb witnesses to you, in most decisive terms,

  1.      The truth of his mission—

[On his resurrection had our blessed Lord rested the whole of his claims to credibility as the appointed Messiah. At the very commencement of his ministry, he said, “Destroy this temple, and in three days I will raise it up again.” This was not understood at the time: but, by his enemies, it was brought against him as a charge at the close of his life; and, after his resurrection, it was recollected by his friends as a prediction of the event which had actually taken place. At another time, when urged by the unbelieving Pharisees to give them some greater sign than they had already seen, he told them, that “no other sign should be given them than that of the Prophet Jonas; for, as Jonas was three days and three nights in the whale’s belly, so should the Son of man be three days and three nights in the heart of the earth.” On several other occasions, also, he spake of his resurrection as the destined evidence of his Messiahshipd: and this was the foundation of all the precautions that were used against an imposition which might be practised by his Disciples. It was feared that they might come by night and steal away the corpse, and then say that he was risen from the dead: and, to prevent it, the tomb was sealed with Pilate’s seal, and guarded by a band of soldiers. This was a wise precaution: for, if the third day should pass away, and he be found in the grave, he would be proved an impostor at once; and all his influence would die away. But he rose at the appointed time, and thereby demonstrated that he was indeed the Christ, the Saviour of the world. This is what St. Paul has plainly affirmed: “He was declared to be the Son of God with power, by his resurrection from the dead.”

Come then, I say, and inspect the tomb; and learn from that, that Jesus was indeed the Christ, the Saviour of the world.]

  2.      The sufficiency of his mediation—

[The Lord Jesus undertook to expiate the guilt of a ruined world, and to redeem them to God by his blood. Under the sins of men he died. But who could be sure that his atonement had prevailed for the end for which it had been offered? He had mediated, it is true: but who could tell that his mediation had been accepted? How could that point be satisfactorily ascertained? His resurrection proved it beyond a doubt. If a man, who has undertaken, as a surety, to pay a debt, be liberated from prison, you conclude, of course, that he has fulfilled his engagement: his discharge is an evidence that the creditor has no further claim upon him. So, when we see him raised from the grave, to which he had been committed for the sins of men, no doubt can remain upon our minds but that he satisfied all the claims of law and justice in our behalf. The two goats which were offered on the day of atonement, and the two birds that were offered at the cleansing of the leper, exhibited this mystery in a striking point of view. The dying goat represented his death; and the scape-goat, which bore away the sins of all Israel, his resurrection. The living bird, too, that was dipped in the blood of the slain bird, and was let loose into the air, for the perfect cleansing of the leper, suggested the same blessed truth; that “Christ should die for our offences; but that he should rise again for our justification.” Had he not risen, we had been yet in our sinsh;” but, seeing that “he hath both died and risen,” we may defy all our enemies; and say with confidence, “Who is he that shall condemn me?”]

In this tomb, also, you may see,

  II.      A pledge to us—

Yes, verily, it is a pledge,

  1.      Of Christ’s power to raise us to a spiritual life—

[The resurrection of Christ is set forth in the Scriptures as a pattern of that which is to be accomplished in all his followers; and by the very same power too, that effected that. In the Epistle to the Ephesians, St. Paul draws the parallel with a minuteness and accuracy that are truly astonishing. He prays for them, that they may know what is the exceeding greatness of God’s power to us-ward who believe, according to the working of his mighty power which he wrought in Christ when he raised him from the dead, and set him at his own right hand in the heavenly places.” And then he says, concerning them, “God, who is rich in mercy, of his great love wherewith he loved us, even when we were dead in sins, hath quickened us together with Christ, and hath raised us up together, and made us sit together in heavenly places in Christ Jesus.” Here, I say, you see Christ dead, quickened, raised, and seated in glory; and his believing people quickened from their death in sins, and raised with him, and seated too with him in the highest heavens. The same thing is stated also, and the same parallel is drawn in the Epistle to the Romans; where it is said, “We are buried with Christ by baptism into death; that, like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life. But can this be effected in us? I answer, Behold the tomb! Who raised the Lord Jesus? He himself said, “I have power to lay down my life, and power to take it up againn:” and he has further said, “Because I live, ye shall live also.” We may be assured, therefore, that, “if we bear about in our body the dying of the Lord Jesus, the life also of Jesus shall be made manifest in our body:” if “we be dead with him, we shall also live with him: for as, in that he died, he died unto sin once; but, in that he liveth, he liveth unto God; so may we confidently reckon ourselves dead indeed unto sin, but alive unto God through Jesus Christ our Lord.” “Being planted in the likeness of his death, we are perfectly assured, that we shall be also in the likeness of his resurrectionr.”]

  2.      Of his determination to raise us to eternal life—

[Frequently did our Lord say, respecting his believing people, “I will raise them up at the last day.” And, in raising up himself, he has given us a pledge that he will do so. For he did not rise as an individual person merely, but as the Head and Representative of all his people; as it is written, “Now is Christ risen from the dead, and is become the first-fruits of them that slept.” The first-fruits, you know, sanctified and assured the whole harvest: and precisely so does his resurrection assure ours: for, “if the Spirit of Him that raised up Jesus from the dead dwell in us, He that raised up Christ from the dead shall also quicken our mortal bodies by his Spirit that dwelleth in us. Indeed this shall be effected by our Lord Jesus Christ himself: for, whilst he was yet upon earth, he declared, that “all who were in the graves should hear the voice of the Son of God, and should come forth; they that have done good, unto a resurrection of life: and they that have done evil to a resurrection of damnation.”]

  ADDRESS—

  1.      The unbelieving rejecter of the Gospel salvation—

[Thou dost not believe in Jesus, except as a prophet, a man like unto thyself; who died, indeed, as an example, to confirm his word; but never rose to carry on his work; nor is a Saviour to us any more than Moses himself was. Come, then, and inspect the tomb where he was interred: “Come, and see the place where the Lord lay.” Tell me, Who removed him thence? Wilt thou adopt the story which the priests invented, and the soldiers were bribed to circulate, that the Disciples came by night and stole him away? What! were all the soldiers asleep, when the penalty of sleeping at their posts was death? And if they were asleep, how could they tell what was done? And how came it that Jesus, for the space of forty days appeared to various Disciples, and at last ascended to heaven in the presence of five hundred brethren at once? Some of his Disciples, at least, were incredulous enough: Thomas would not believe unless he should put his hand into the print of the nails in his hands and in his feet, and thrust his hand into his side: How came he and all the rest to be persuaded? and how came they to attest the resurrection of Jesus at the peril of their lives, yea, and to lay down their lives in support of that testimony? If thou canst believe that these things were done in support of a direct falsehood, from which they themselves could derive no imaginary benefit, thou believest what is infinitely more incredible than the very fact which thou deniest. Thou mayest condemn credulity in others: but thou thyself art the most credulous of all thy fellows. Inspect the tomb of Jesus, and view it with any measure of candour, and thou canst no more doubt his resurrection than any other fact in the Bible: and, believing that, thou must believe all which either Prophets or Apostles have said concerning him.]

  2.      The humble seeker of a crucified Saviour—

[To thee I will say, as the angel did to the women, “Fear not thou, for thou seekest Jesus who was crucified.” The Roman soldiers, who guarded the tomb, had ground enough to fear. The earthquake might well appal them: and the bright angel strike them dead with terror. But nothing hast thou to fear: for the Saviour, even that “LORD, who lay” in the grave and is risen, is thy Friend, thy Forerunner, thine Advocate and Intercessor. He is gone “to appear in the presence of God for thee:” and has thereby given thee an assurance, that “he is able to save to the uttermost all who come unto God by himz” — — —

Moreover, when thou reflectest on the state to which he is risen, thou mayest well have comfort in the prospect of thine own death; for thou thyself shalt rise, like him, and partake of that very glory which he himself possesses. “If we believe that Jesus died and rose again, even so them also that sleep in Jesus will God bring with him.” To thee, even the most violent death is but a sleepb: and in the morning of the resurrection thou shalt awake, and “be caught up to meet thy Lord in the air: and then shalt thou be ever with the Lord.” Ye drooping saints, who are either lamenting the departure of others, or trembling at the prospect of your own, dry up your tears, and “comfort one another with these words”—]

MCCCCXV

THE APOSTLES’ COMMISSION

  Matt. 28:18–20.

And Jesus came, and spake unto them, saying, All power is given unto me in heaven and in earth. Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost: teaching them to observe all things whatsoever I have commanded you: and, lo, I am with you alway, even unto the end of the world. Amen.

THE Apostles spoke and wrote in a most authoritative manner. They issued commands, promises, and threats, in the name of God. We therefore naturally inquire, by what authority they acted. The passage before us gives a most satisfactory account.

In unfolding to yon these words of our Lord, we will consider,

  I.      The commission which he gave to his Apostles—

This commission was very plain and express—

[Jesus, as God, possessed all power equally with the Father; hut, as Mediator, he received his power from the Father. He received it, partly, that by means of it he might execute his mediatorial office; and, partly, as a reward for executing itb. This power extended over heaven and earth. Less than this would not have sufficed for the ends for which it was given; but by this he is enabled to overrule every thing for the accomplishment of his own purpose. Nor is it at all diminished by the lapse of ages. It shall indeed cease to act at the last day; there will not then be any occasion for the exercise of it. But till all the members of the Church be glorified, Jesus will exert this power for their good; and his authority will be the hope and consolation of them all.

It was upon this that he founded the commission he gave to his Apostles. He had formerly sent them to instruct the Jews; he now extends their commission to the Gentiles.

They were to teach all nations. As they were to baptize men in the name of the sacred THREE, no doubt they were first to make known the persons and offices of the holy Trinity. They were to declare “the Father, as our offended, but reconciled, God and Father; they were to make known “the Son,” as the sinner’s advocate and propitiation; they were to set forth “the Holy Ghost,” as the enlightener, comforter, and sanctifier of God’s elect.

They were to baptize their converts in the name of the sacred Three. Having proselyted men to the Christian faith, they were to initiate them into covenant with God by baptism. But though they first taught adults, and then baptized them, they reversed this order with respect to infants. They took care, however, that in all cases the doctrine they preached should be recorded in the baptismal rite; and that every Christian should either expressly or virtually acknowledge it.

They were also to instruct their hearers in practical religion. It is evident they were not to be merely moral preachers. They must of necessity insist much on the offices of the Father, Son, and Holy Ghost; but they were also to inculcate every moral duty, and to enforce every obligation, whether toward God or man.]

  II.      This commission being so arduous, he added a promise for their encouragement—

[The Apostles might well have been discouraged from attempting to execute so difficult a service. They were, in themselves, poor, mean, and illiterate: they had to propagate principles new, strange, detested: they had to oppose the lusts and prejudices of mankind: they bad to bring men from sin to a life of holiness and self-denial; and this, not only without human aid, but in opposition to all the power and policy of the world. They could not therefore but feel themselves unfit for such a task: but our Lord gave them a most encouraging promise. When Moses declined the service to which he was called, God promised to be with him: thus Christ engaged to succour his Disciples in their work. He assured them of his presence to direct, assist, and uphold them; and to give effect to their labours. To this promise he called their particular attention, “lo!” nor will he fail to accomplish it to the end of the world. Nor was the affirmation added to it without, peculiar energy. “Amen” may be considered as an affirmation or a petition: in either view it should not be overlooked. The promise it confirms, was the solace of all the Apostles; and has been the support of all succeeding pastors. Let every one then add “Amen,” as importing both his wish and affiance.]

Let us now mark,

  III.      The bearing which this commission has on us at the present day—

The Apostles were inspired of God to declare what no uninspired man could know; and were empowered by God to work miracles in confirmation of their word. In these respects ministers of the present day cannot for a moment be considered as on a par with them. But, so far as regards the message which we are to deliver,

We have the very same commission with them—

[The Lord Jesus Christ has had, in uninterrupted succession, servants to make known his name to all the different generations from the apostolic age to the present day: and all who have been called by him to the work of the ministry, have had the same message to deliver — — — In particular, we are to make known the offices of the sacred Three in the economy of redemption; setting forth the Father as the Fountain from whence it flows: (for it was from the love he bare to man that he gave us his only dear Son to save us:) and exhibiting his Son, his co-equal, co-eternal Son, as our Mediator, through whose obedience unto death our peace with God is obtained: and setting forth the Holy Ghost as the Agent, who applies to our souls all the blessings which Christ has purchased for us. This mystery, I say, we are to unfold with all possible clearness and energy: and we must insist upon it as the only foundation of a sinner’s hope — — — At the same time we must require of men to obey the commands of God, and must admit of no other standard of holiness than that which God has given us in his word — — —

To address ourselves to this work in our own strength were folly and madness. But,]

We have also the very same encouragement as they—

[The Lord Jesus Christ will be with his Church and people “even to the end of the world:” and every faithful minister may expect from him all needful direction and support. He will “give testimony to the word of Ins grace,” and will clothe it with power divine, that it may effect that for which he has sent ith. However weak in itself, it shall in his hands “be quick and powerful, and sharper than a two-edged sword.” It shall be as “a hammer or a fire that breaketh the rock in piecesk.” In dependence on him therefore we go forth, expecting assuredly, that, notwithstanding the weakness of those who deliver it, “it shall be the power of God to the salvation of those who hear it.”

Were it not for this encouragement, no man, possessed of reason, would presume to undertake the office of a minister: but depending on Christ’s promised aid, we do hope that our labour shall not be in vain in the Lord.”]

MARK

Mark. 1:14, 15.

Mark 1:45.

Mark 2:8–12.

Mark 2:17.

Mark 2:27.

Mark 3:5–7.

Mark 3:31–35.

Mark 4:26–29.

Mark 4:30–32.

Mark 5:16–18.

Mark 5:25–29.

Mark 6:6.

Mark 6:51, 52.

Mark 7:14–16.

Mark 7:32–36.

Mark 8:23–25.

Mark 8:38.

Mark 9:25–27.

Mark 9:28, 29.

Mark 9:41, 42.

Mark 9:43–48.

Mark 9:49, 50.

Mark 10:13–16.

Mark 10:21, 22.

Mark 10:23–25.

Mark 10:28–30.

Mark 10:35–40.

Mark 10:41–45.

Mark 10:49, 50.

Mark 11:24.

Mark 12:6.

Mark 12:17.

Mark 12:26, 27.

Mark 12:28–30.

Mark 12:31.

Mark 12:32–34.

Mark 12:34.

Mark 12:41–44.

Mark 13:32–36.

Mark 13:37.

Mark 14:8.

Mark 14:17–19.

Mark 14:31.

Mark 14:71.

Mark 16:9.

Mark 16:15, 16.

MCCCCXVI

THE SCOPE OF OUR LORD’S MINISTRY

  Mark. 1:14, 15.

Now after that John was put in prison, Jesus came into Galilee, preaching the Gospel of the kingdom of God, and saying, The time is fulfilled, and the kingdom of God is at hand: repent ye, and believe the Gospel.

THOSE Christians who have taken up religion lightly, and have not the root of divine grace within them, will, as soon as persecution threatens them, be ready to renounce their holy profession; whilst those who have been influenced by a truly Christian principle, will be intimidated by nothing. When Paul was imprisoned at Rome, some were ashamed of his chain and forsook him: but others “waxed confident by his bonds, and were much more bold to speak the word without fear.” This is the true spirit of Christianity, and agrees with the example which Christ himself has set us. St. John was cast into prison for his fidelity in executing the ministerial office. But no sooner did our Lord hear of his imprisonment, than he went into Galilee, where John himself had been preaching, and bore testimony to the very truths which John himself had maintained. The scope of John’s ministry had been, “Repent, for the kingdom of heaven is at hand:” and the instant that this holy man was precluded from any further discharge of his ministry, our blessed Lord insisted on the same awakening topic: saying, “The time is fulfilled, and the kingdom of God is at hand: Repent ye, and believe the Gospel.”

To elucidate this important subject, we shall shew,

  I.      What is the kingdom here spoken of—

The terms used respecting it in our text, sufficiently shew what we are to understand by it:

  1.      It is the kingdom of God—

[Every kingdom may be considered as His, inasmuch as he is the founder of all the empires upon earth: “he pulleth down one, and setteth up another.” But this is his in a more eminent manner. It is an empire which he raises over the souls of men: it is erected, not by means of carnal weapons, but by an invisible and spiritual influence which he exerts over their minds, whereby he “brings them into captivity to the obedience of Christ.” It is not an empire determined by any particular boundaries, but spread over the face of the whole earth. His laws are written in the hearts of his subjects, and reach to the thoughts and desires, as much as to their outward actions. “It comes not with observation” and pomp, as other kingdoms: it is seated altogether “within men,” and consists in “righteousness, and peace, and joy in the Holy Ghost.” His subjects have peculiar privileges, such as no other people upon earth can partake of: but these are altogether of a spiritual nature, and invisible to carnal eyes. Their King is ever with them; every one of them has access to him at all times: and all that he possesses is theirs. His power is incessantly put forth for the protection and support of every individual amongst them; he orders every thing for their good, and is ever occupied in making them happy; giving them a peace which passeth understanding, and a joy which is unspeakable and glorified. In short, it is frequently called “the kingdom of heaven;” as it well may be, seeing that it is an exact counterpart of that which is in heaven, and differs only from that in its measure and degree. If only we conceive of God reigning amongst his saints and angels in heaven, it will help us more than any thing else to understand the nature of his kingdom on earth: the laws of both realms, yea, and the privileges too, are the same: holiness is the law both of the upper and the lower realm; and happiness in God is their one great privilege. The two are allied to each other as the acorn and the oak: grace is glory begun; and glory is grace consummated.]

  2.      It is a kingdom which was at that time to be established—

[The prophets had spoken clearly of a kingdom which was to be erected by the Messiah at an appointed period; and it was generally understood, not only among the Jews, but among the Gentiles also, that the time was nearly arrived. What the Samaritan Woman said, “We know that the Messiah is coming,” may be considered as the public voice at that time. Now our blessed Lord says respecting it, “The time is fulfilled; the kingdom of God is at hand:” and he commanded his Disciples to declare the same; and, in the event of their message being despised, he bade them declare with increased vehemence to the very people who should reject them, “Be ye sure of this, that the kingdom of God is come nigh unto you.”

This then decidedly shews, that the kingdom here spoken of was the Messiah’s kingdom, even that which, in name at least, is established amongst us: in name, I say, because “all are not Israel who are of Israel,” “nor is he a Jew who is one outwardly.” It has before been observed that this is a spiritual kingdom; and the subjects of it are spiritual subjects.]

This leads us to shew,

  II.      What we must do in order to become subjects of it—

We have no need to emigrate from one country to another in order to place ourselves under the dominion of Christ. There is a way appointed for all to have their names enrolled among his people; and that is,

  1.      To repent—

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