Rev. ANDREW LEE, A.M. (continued 3)

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

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

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

It is folly to pretend that our choices are necessary. The proposition involves absurdity. Choice and necessity are often opposites. Some bewildered in the labyrinth of metaphysics have doubted the plainest truths—the existence of matter! And even their own existence! But these doubts are a species of madness. To the person of common sense they are unnecessary. Let him only believe his senses, which the author of nature hath given to instruct him, and they will all vanish.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

REFLECTIONS

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

SERMON XIII.

The Trial of Peter's love to Christ.

John xxi. 15, 16, 17.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

REFLECTIONS

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

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

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

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

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

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

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

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

SERMON XIV.

Gifts no certain Evidence of Grace.

Luke x. 20.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

REFLECTIONS

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

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

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

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

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

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

SERMON XV.

Human Characters determined only by Divine decision.

1 Corinthians iv. 3, 4.

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

Corinth was one of the principal cities of Greece. Enjoying every advantage of situation, it became rich and populous. Most cities in similar circumstances have become vicious. This became exceedingly so.

The religion of Corinth was paganism, which naturally led to sundry vices. Bacchus and Venus had there their temples and their votaries; and luxury, the child of affluence, led to vice generally. From such a combination of circumstances, the inhabitants, like the men of Sodom, "were sinners before the Lord exceedingly." It might be justly stiled, like Pergamos, "The place where Satan's seat was."

Yet God had much people in that city, which continue and labor in it, which he did for more than eighteen months. Nor did he labor in vain. He gathered there a large and flourishing church; which appears to have been enriched with a greater effusion of miraculous gifts, than any other of the primitive churches. The state of Corinth, where God had been unknown, and where superstition had reigned, might render this necessary in order to give success to the gospel. Miracles are adapted to arrest the attention of those who would be deaf to the voice of reason and regardless of proofs drawn from it. But those gifts were abused. They were made the occasion of pride, and of divisions: Which shews that there is nothing in the nature or miraculous gifts, which secures the proper use of them; that they are no evidence of renovation.

Though the apostle labored to great and happy effect in that city of the Gentiles, after his departure, deceitful workers went among them, and availed themselves of his absence to make divisions, and alienate their affections from him. This seems to have occasioned his writing the epistles addressed to them, which constitutes a valuable part of the sacred volume.

The calumnies of his enemies, and the effect which they had on the Corinthians, are alluded to in the text; which contains an expression of his feelings on the occasion.

In discussing the subject, we shall just glance at these matters, and add a brief improvement.

St. Paul's character, both as a Minister and as a Christian, was impeached by those enemies. They represented him as an unfaithful, or unskillful laborer in the gospel, and as one who was not a subject of divine grace.

This appears from his statement in the beginning of the context, and from the text. Let a man so account of us as of the ministers of Christ, and stewards of the mysteries of God. Moreover it is required in stewards that a man be found faithful, "But with me it is a very small thing, that I should be judged of you, or of man's judgment, yea, I judge not mine own self. For I know nothing by myself, yet am I not hereby justified: But he that judgeth me is the Lord."

The apostle here professeth himself "a minister of Christ and steward of the mysteries of God," and directs the Corinthians to consider him in that light; or as one put in trust with the gospel to teach its mysteries, inculcate its truths, urge its duties, and tender its supports.

The term mystery is used in Scripture, to express things not discoverable by the light of reason, but knowable by revelation. It is also used to express incomprehensibles; which may be objects of faith on the credit of divine truth. The former is the more common sense of the term in the gospel, particularly in the passage before us, and generally in St. Paul's epistles. "We speak the wisdom of God in a mystery—the hidden wisdom, which God ordained before the world unto our glory; which none of the princes of this world knew; for had they known it they would not have crucified the Lord of glory. But it is written, Eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which God hath prepared for them that love him. But God hath revealed them into us by his Spirit."

The gospel plan of salvation was a mystery, a hidden mystery, till the gospel day. It was hidden from the prophets who foretold it; and from the apostles, till after Christ's sufferings and resurrection. They understood very little of it; knew almost nothing about it till after the ascension, when the comforter was sent down "to teach them all things, and bring all things to their remembrance." To them it was then matter of wonder. They had not been made to understand that Christ was to bear the sins of men—"that he was to suffer and enter into his glory:" And when he did suffer, "they knew not the Scripture, that he must rise again from the dead."

These were some of the mysteries dispensed by this steward of the mysteries of God; who "shunned not to declare all the counsel of God."

He declared the deep things, which human reason could not have discovered; and those also which it cannot comprehend. These are to be found in Paul's teachings, as well as the plain things which are easy to be understood.

But the principal business of this "steward o the mysteries of God," was to open the way of salvation through a Savior, and shew that provision is made in him for the salvation of both Jews and Gentiles, and offered alike to those of every nation; and to lead men to the knowledge of themselves and the Redeemer, and teach them how they might be benefited by divine grace in him.

And while he acknowledged the obligations, of fidelity, he declared himself no way greatly affected by the judgment which might be passed upon him by his fellow mortals. But with me it is a small thing to be judged of you, or of man's judgment. An intimation that he was judged and censured by some of them. This was, doubtless, matter of notoriety at Corinth; but he little regarded it. It made no change in him, or in the manner in which he discharged the duties of his office. He was chiefly concerned to obtain the approbation of an higher tribunal that of his divine matter, the------dge of all. The judgment of fellow mortals did not move him—He that judgeth me is the Lord.

Not that he was wholly indifferent to the opinion entertained of him by his fellow men. Had be been so, he would not have undertaken his own defence as in these epistles, A measure of esteem was necessary to his usefulness in the ministry. Had all who heard him thought him the enemy of God, he could have done no good in it. Therefore his endeavor to rectify their mistakes. And the rather because he held the truth as it is in Jesus; so that in rejecting him, and the doctrines which he taught, they turned aside into errors which might fatally mislead them. But he did not wrong his conscience to please them, or depart from truth to gain their approbation—"Do I seek to please men? For if I yet pleased men, I should not be the servant of Christ." Had Paul been chiefly concerned to please men, he would have continued a Pharisee.

The person who would please Christ, while paying such deference to the opinions of men as fairly to weigh every objection against his faith or practice, and try them by the divine rule, must be careful to conform to that rule, whatever opinions may be entertained of him. Of the meaning of the rule he must judge for himself before God—"calling no man master." The reasons of his faith and practice, and his construction of the divine rule, he may lay before his fellow men, to remove the grounds of prejudice; but he must rise so far above their frowns a------atteries, as not to be influenced by them to disguise his sentiments, or counteract his own judgment of the law of God, of the gospel of Christ, or of the duties incumbent on him.

It is not by human judgments that we are to stand or fall. It is happy that this is the case; that the good man hath a judge more just and candid than his fellow servants; one who knows and pities his weakness, though he hath none of his own: "Let me fall into the hands of the Lord, for his mercies are great; and let me not fall into the hand of man."

But the apostle did not stop with a declaration that the judgment of others did not move him; he brought it home to himself: Yea, I judge not mine own self. For I know nothing by myself, yet am I not hereby justified; but he that judgeth me is the Lord. St. Paul had a witness in himself that he was sincere and upright before God—"Our rejoicing is this, the testimony of our conscience, that in simplicity, and Godly sincerity, not by fleshly wisdom, but by the grace of God, we have had our conversation in the world, and more abundantly toward you."

The same is the import of his declaration in the text—"I know nothing by myself—am conscious of no allowed wickedness—of no willful error, either in profession or practice." But he dared not to assert that he had made no mistakes—yet am I not hereby justified. He knew himself liable to error—did not "trust his own heart". He that judgeth me is the Lord—"his judgment is according to truth— that will determine my character, and fix my doom."

The apostle could remember a time in which he had conscientiously done wrong. He had persecuted the church; killed Christ's disciples, and thought he was doing right; verily believed that he was doing God service!—Now he acted conscientiously in "preaching the faith he had once destroyed"—in the manner of his preaching it; and discharging every ministerial and Christian duty; though he was censured and calumniated by some, and suspected by others. He followed the light of his own mind, and determined to follow it; so to act as not to be condemned of himself. But he knew that the standard of rectitude did not follow his views, and vary with his judgment. "If his heart did not condemn him, he had confidence toward God; yet he knew God to be greater than his heart," and possessed of all knowledge; dared not therefore affirm that his judge would approve of all which he approved—Yet am I not hereby justified—he that judgeth me is the Lord.

IMPROVEMENT.

I. We See that censure may be incurred without neglect of duty, When Paul converted to Christianity, he was made an apostle, and ordered of the Redeemer to preach the gospel. He obeyed. He was guided in his work by the spirit of God; yet he was blamed by some, and suspected by others.

That Christ's faithful servants are slandered and reproached is not a new thing under the sun. It hath been common among men. And herein they are only made like their Lord. And shall they think it strange? "It is enough for the disciple that he be as his master, and the servant as his Lord. If they call the master of the house Beelzebub, how much more them of his household?"

When opposition and reproaches come from those who profess friendship to Christ they wound the deeper. This however, hath often happened. It happened to the apostle at Corinth, and elsewhere. If we witness that which is similar, we need not be surprized, as though some strange thing had happened.

II. Are we unjustly censured by our fellow servants, or reproached while in the way of our duty? We have here an example worthy our imitation. St. Paul was chiefly concerned to approve himself to God. We should be so too—should study to acquaint ourselves with the divine rule, and to conform to it; not disobeying God to please men.

Great care is requisite to know our duty. Enveloped in darkness, and biassed to error, it is often difficult to find out the right way. But we are not left without instruction. A rule is given us by which we may "judge of ourselves, what is right." Of that role we must judge for ourselves, and by it try ourselves. "To our own master we stand or fall." To obtain his approbation should be our chief concern. "If God be with us, who can be against us?"

III. Knowing ourselves fallible, it becomes us to maintain a jealousy over ourselves, and be constantly on our guard. We should consider, that though we do not sin wilfully, and our own hearts do not condemn us, yet we are not hereby justified. We are conscious that we have often, erred, and made wrong conclusions, when we did not design to leave the right way. We are liable to do the same again. Our eye should therefore be to God for direction and guidance—"That which I know not, teach thou me; if I have done iniquity, I will do no more."

This is the more necessary, because "the light which is in us may have become darkness." For there are those who "put darkness for light and light for darkness." Those with whom this is the case know it not; they flatter themselves and cry peace. "To the pure, all things are pure; but to them that are defiled, and unbelieving, is nothing pure; but even their mind and conscience is defiled." This often happens to those who for a time yield to temptation and go in to the ways of sin; they contract false principles, and judge by them, and probably sometimes live and die under the deceptive influence of their darkening power. None would dare to plead before the bar of Christ, that they were his disciples, "and had eat and drank in his presence," had they not been deceived into false views of duty, and mistaken apprehensions of the conditions of acceptance with him.

Judging well of ourselves doth not ensure justification at the bar of heaven. Our judgments of ourselves may be erroneous. If they are so, they will be reversed. We shall "be judged out of the books, according to our works;" not according to our false and deceitful views. I know nothing by myself, yet, am I not hereby justified. For not he that commandeth himself is approved, but whom the Lord commendeth.

SERMON XVI.

Characters will be disclosed, and Justice awarded.

1 Corinthians iv. 5.

"—Judge nothing before the time, until the Lord come, who both wilt bring to light the hidden things of darkness, and will make manifest the counsels of the hearts; and then shall everyman have praise of God."

St. Paul having professed himself a minister of Christ, and steward of the mysteries of God, acknowledged the obligations of fidelity, and disclaimed anxious concern respecting the opinion entertained of him by his fellow men, because the Lord was his judge, here adds a caution, reprehensive of the censorious spirit of the Corinthians, who seem to have listened to his enemies, and given into their suspicions of the apostle. Therefore judge nothing before the time—

In the text we observe a caution against rash judging the characters of men—a declaration that they will be known when the Lord comes —and that some things commendable will then be found in all—then shall every man have praise of God. We observe—

I. A caution against rash judging the characters of men—judge nothing before the time, until the Lord come.

Civil judges may give judgment according to law and evidence, on those brought before them for trial—so may the church on those arraigned at her tribunal. These are necessary to the subsistence of civil and ecclesiastical communities; therefore ordered of God. It is another species of judging which is here forbidden; judging the characters of men, especially such as profess Godliness, and appear to act sincerely; pretending to determine their moral state, before the motives which actuate them are disclosed. This is judging before the time, and without evidence on which to ground a judgment; which the wise man observes to be folly and a shame to him who doth it.

This had been done at Corinth, by the enemies of the apostle; and hath been done by others in every age. There have ever been people who have dared to scatter their censorious decisions at random, according to the prevalence of humor, caprice, or prejudice; often to the wounding of the faithful; and rending of the body of Christ.

This occasions temporary mischief; but the day is coming when all those disorders will be rectified. The censurer, and the censured, will stand at the same bar, and be tried by the same Judge. Every wrong judgment will then be reversed, and every injurious suspicion be removed. For,

II. Every man's character will be known when the Lord comes—who will bring to light the hidden sufferings of darkness, and will make manifest the counsels of the hearts.

Many things necessary to determine the moral characters of men are hidden from mortal eyes. We are ignorant of the counsels of the hearts—do not know their purposes and views. Without this knowledge, right judgment cannot be formed.

Our knowledge of ourselves is imperfect. For self knowledge we have advantages which we have not for the knowledge of others. We can turn inward, and contemplate the motives which govern, and the views which actuate us. But pride, passion, prejudice, or the corrupt bias, operating in ways unperceived, often blinds the mental eye, and renders us strangers at home. "Whoso trusteth his own heart is a fool.—The heart is deceitful above all things, and desperately wicked, who can know it?" It requires great attention to form a just judgment of ourselves—yea, to attain that self knowledge which is necessary for us. With regard to the knowledge of others, the difficulty is still greater. We can neither see the heart, nor know the thoughts and designs.

We are often at a loss for the motives which occasion things which fall under our observation. Other things which might cast light upon them, are hidden from us. But when the Lord cometh, the veil spread over secret matters will be removed. "There is nothing covered, that shall not be revealed, or hid that shall not be known." The Lord will bring to light the hidden things of darkness, and make manifest the counsels of the hearts.

How hearts will be opened to view, we know not. Perhaps when the veil of flesh is removed, minds may possess an intuitive knowledge of each other—be able to look into one another, as while in the body, they look into themselves. Here, this is mercifully prevented; but may be no longer necessary in another state of existence. It may be requisite, to that investigation of characters which we are taught to expect at Christ's coming. For it is the language of the text, and other Scriptures, that every impediment to the complete knowledge of each other, will then be done away; that no person's character will longer remain problematical. The hidden works of darkness will be brought to light, and the counsels of the hearts made manifest.

Astonishing scenes of wickedness will then, no doubt, be disclosed. Probably each one will discover things in himself which he had not suspected—depravity, unfairness, disingenuity, the bare suspicion of which by others, would be resented as affrontive.

When the prophet forewarned Hazael of the cruelties which he would exercise when he should be king of Syria, his nature seemed to revolt —he could not suspect himself capable of such enormities. "But what! is thy servant a dog?" But all was verified when he had ascended the throne!

But though a world of hidden iniquity will appear when the counsels of the hearts shall be made manifest. Good things will also be opened to view which had till that day been concealed—yea,

III. Some things commendable will be found in all, Then shall every man have praise of God.

All are sinners. "There is none good but one, that is God." Some "are sinners exceedingly." Some will continue such till they shall have time no longer—die as they have lived, and be sentenced to "have their part in the lake of fire—which is the second death."

But though numbers of this description will be found when the Lord comes, it is presumed that there will be none among them in whom there wilt be nothing commendable—who will never have done a praise worthy action.

When "every work is brought into judgment and every secret thing, whether it be good or evil," every thing commendable which hath been done by the wicked, will come into the reckoning. Nothing will be overlooked, because done by sinners. The prejudices inherent in mankind often render them blind to what is commendable in an enemy, and cause them to magnify his failings; but not so the Deity. God is perfect. "The way of man will he render unto him," whatever may be his general character.

The saints are not equal in virtue and the attainments of grace. Therefore the differences which will be made among them. When they shall stand before the Judge, their whole probation, with all its circumstances, will be reviewed, and every praise worthy purpose, desire and action will be considered and rewarded. On the other hand, every neglect of duty and every deviation from it will come into the account and make deduction from the weight of glory reserved for them.

"Herod feared John, knowing that he was a just man and an holy, and observed him; and when he heard him he did many things, and heard him gladly." Herod's punishment will not be, in every respect, the same, as though he had paid no attention to John's teaching. He will not be punished for refusing to hear John, when he did hear him or for refusing to do, what he did do, in compliance with his counsel: Though he will be condemned as, eventually the murderer of that holy man. His partial obedience might be extorted by fear; but this is preferable to disobedience; otherwise fear would not be urged as a motive to obedience. "Fear him who is able to destroy soul and body in hell." If preferable to disobedience, a difference will be made between those who obey from no higher principle, and those who disobey.

Here God certainly makes a difference between them. When Rehoboam humbled himself in the time of his affliction, "the wrath of the Lord turned from him that he would not destroy him: And also in Judah things went well." But his repentance was not unto life. The character given him at his death is that of a wicked man.

When Ahab, affrighted by the preaching of Elijah, as he was going to take possession of the vineyard of murdered Naboth, "humbled himself and walked softly:" God signified his approbation of his legal repentance and partial amendment, in preference to his former course; though he afterwards cut him off in his sins.

Some suppose that the unrenewed can do nothing but sin against God with all their might—that every purpose of their hearts is necessarily enmity against him, and all their volitions and actions determined opposition to his law and government: But we conceive that neither Scripture, nor experience justify the supposition—that were such their state, they would be in no degree, the subjects of moral government, and would not be addressed of God as moral agents.

Were mankind wholly given up of God, and his Spirit withdrawn from them, such might become their state; but this is not the case. The Holy Spirit strives with them. They are empowered to resist the Spirit, or cherish its influences. This is manifest from the divine exhortations addressed to them, and from their conduct. Sometimes they pause in the way to destruction—listen to counsels and warnings—do things which God requires, and deny themselves gratifications which are in their power, because God hath forbidden and threatened to punish them. The person is not to be found who hath not a witness in himself that this is the case.

Should we affirm that none, who are in a state of nature, can be influenced by sense of duty to deny themselves, or attempt obedience to God's law, it might give occasion to false hopes. Those, the general course of whose lives is opposition to God, sure that they sometimes deny themselves, and like Herod, do things enjoined from above, might flatter themselves that they were children of God, while belonging to another family, and that they should have peace, when there was no peace to them. Yet when the Lord cometh, who will bring to light the hidden things of darkness and make manifest the counsels of the hearts, every man shall have praise of God.

God will overlook nothing commendable which may have been done by the vilest of the human race, while on probation; and some things commendable will be found in the most degenerated; though in many, the good will be found so low as to leave them on the whole, the servants of sin, and consequently to take their portion among the workers of iniquity.

REFLECTIONS

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I. The day is coming which will scatter the darkness or the present state. Here many things confound us. "We see but we understand not." We wonder sometimes at what God orders, and oftener at what be permits. The time approaches in which all these mysteries will be cleared up. We shall perceive wisdom and goodness in all the divine administration. Our wonder at providential regulations will terminate.

Now we often wonder at things done by our fellow men—are unable to discover the motives which actuate them—perhaps frequently mistake them. But this uncertainty will not be perpetual. The veil spread over these things will be removed when the hidden things of darkness are brought to light and the counsels of the hearts made manifest. Then, every hidden purpose will be laid open, and every secret counsel disclosed.

II. Vain are the attempts of mankind to conceal their crimes, or disguise their characters. For a time they may hide their nefarious views, and pass themselves for other manner of persons than they are; but it is only a temporary matter; all are hastening to an omniscient tribunal which will open every heart and life to general inspection. Every one will then be made to stand out, as he is to public view! "Some men's sins are open beforehand, going before to judgment; and some men they follow after. Likewise also the good works of some are manifest beforehand; and they that are otherwise cannot be hid." Hitherto there are secret sins, and mistaken characters; but ere long there will be neither. "Every man's work shall be made manifest, for the day shall declare it."

What folly then is hypocrisy? Every one would despise the delinquent, who, while passing to trial should impose on his fellows with protestations of innocence, when he knew the judge acquainted with his guilt, and that he would soon disclose it, and open it to public view. Such is the part acted by those who endeavor to hide their true characters while making their way to the bar of God.

III. These considerations, speak comfort to the righteous, and terror to the wicked. The sincerity of the former will ere long be made manifest. All the injurious charges brought against them, will appear to be injurious, and they will he cleared of every aspersion. Their integrity will be displayed, and they will have praise of God. Nothing they shall have done or suffered, out of regard to God will be forgotten or go unrewarded. Yea, their desires and purposes to honor him here, though ability or opportunity to carry them into effect might not be allowed them, will be proclaimed and rewarded. "God is not unrighteous to forget your work and labor of love"—"David did well that it was in his heart to build an house to God's name" —therefore the divine promise "to build him an house and establish the throne of his kingdom forever."

But the wicked who may have passed through life under the shades of darkness, been mistaken, perhaps, for the righteous, will rise at the great day, "to shame, and everlasting contempt." Their sins will then find them out. For "God's eyes art on the ways of man, and he seeth all his goings. There is no darkness, nor shadow of death, where the workers of iniquity may hide themselves." And all are written in God's book, and reserved to judgment; when he "will give to every one, according to his works. Woe unto the wicked, it shall be ill with him, for the reward of his hands shall be given him." This will be enough to make miserable. There needs no more than the withdrawing of mercy, and leaving justice to take its course. This will be the portion of those who neglect offered salvation. But,

IV. Sinners who have, at all, denied themselves, out of regard to the divine authority, or done aught which God required, though ever so partially, will not loose the benefit of it. Proportioned to its nature, and the degree of rectitude found in it, it will deduct from the punishment which the want of it would have occasioned. The condemned will stand speechless before the judge—have no reason to offer why judgment should not be executed upon them. By the clear manifestation of their guilt, and the impartial justice of God, they will be constrained to acknowledge the perfect fairness and equity, yea, the moral necessity of the sentence by which the last gleam of their hope will be extinguished!

Thus will both the mercies and judgments of God be justified of all, when he shall bring to light the hidden things of darkness, and make manifest the counsels of the hearts.

SERMON XVII.

God willing that all Men should be saved.

1 Timothy ii. 4.

"Who will have all Men to be saved,—."

In verse first, the apostle directs "prayers and thanksgivings to be made for all men;"—which he declares to "be good and acceptable in the sight of God our Savior; who will have all men to be saved." Had salvation been provided for only a part of the human race, prayer and thanksgivings could have been, consistently made only for a part. Those for whom no provision was made, would be in like state with persons who have committed the sin unto death, for whom St. John intimates prayer is not to be offered up. "There is a sin unto death; I do not say that he shall pray for it." But such is naturally the state of none of the children of Adam. Divine goodness is extended to all, and salvation offered to them; therefore is prayer and praise to be offered up for all men.

It is now proposed, briefly to consider the divine goodness expressed in the text—Who will have all men to be saved—then some abuses of the revelation which is made of this goodness to mankind.

I. We are to consider the divine goodness here expressed—Who will have all men to be saved.

The salvation intended, is that of the soul. This comprehends deliverance from merited sufferings, and the bestowment of happiness which is the contrast of it.

The provision which is made for the comfort and happiness of mankind in this life, evinces strange goodness in God. When we consider what man was made of God, and what he hath made himself, the divine benevolence here displayed, is wonderful! Strange that man was not destroyed and blotted out from among God's works!

Had man then been destroyed, the race would have been extinct. But he was spared; suffered long to continue and rear a family, from which the myriads of human kind have descended. Though exiled Eden, and doomed to labor and sorrow, he was still at the head of this lower creation, and creatures below him generally subservient to his comfortable subsistence. The ground was indeed cursed for his sake and fatiguing cultivation rendered necessary; but still it yielded the necessaries, and many of the comforts of life; though not the sweets of its primitive state.

These effusions of divine goodness were probably the wonder of angels, though so little noticed by men, the ungrateful objects of them.

But these were inconsiderable, compared with the strange provision made for their eternal salvation.

That God bears good will to mankind, not—withstanding their apostasy, and is desirous of their salvation, is from many considerations apparent. It is the spirit of the text, and the general language of the scriptures, as will be shewn in the sequel.

That God is willing that all should be saved, appears from the sufficiency of the provision which is made for the salvation of sinners; the frequent declarations that it is designed for all; the offers which are made indiscriminately to all; and the suitableness of the provision to the circumstances of all.

1. From the sufficiency of the provision which is made for the salvation of sinners, This is adequate to the salvation of the whole race. Christ, being a divine person, made an infinite atonement. In him there is a fulness of merit. Was the number of sinners ten times greater than that of our whole race, there would be no need of another Savior, or of Christ's dying again for their redemption. In him "dwells the whole fulness of the Godhead bodily." The reason all are not saved, is not a deficiency of merit in the Redeemer, or any limitation of his satisfaction. Sinners "are not straitened in him, but in their own bowels."

2. That God is willing all should be saved appears from the frequent declarations of scripture, that Christ died for all—Who gave himself a ransom for all, to be testified in due time—We see Jesus who was made a little lower than the angels, that he, by the grace of God, should taste death for every man. The love of Christ constraineth us; because we thus judge, that if one died for all, then were all dead; and that he died for all, that they who live should not henceforth live unto themselves, but unto him who died for them, and rose again.

3. The same appears in the offers made to all. When after his resurrection Christ sent forth his apostles to effect his gracious purposes, both his orders and promises were indefinite—"Go ye into all the world and preach the gospel to every creature. He that believeth and is baptized shall be saved, but he that believeth not shall be damned."

Had salvation been provided for only a part of mankind, and the Savior been unwilling the residue should be saved, he would not have given charge to his ministers to tender salvation to all—to every creature, and declared that whoever came up to the specified conditions, should be saved.

4. The same thing appears from the suitableness of the provision which is made for the salvation of sinners, to the circumstances of all men.

Man needed an atonement, and he needed assistance, and both are provided in Christ. Of the former we have spoken, and there is no need to add. Man's weakness is such that he is unable of himself to conquer either spiritual enemies without, or his own corruptions within. Through Christ needed aid is offered to him; he is invited to the throne of grace, and assured that he shall not seek in vain, but "obtain mercy, and find grace to help in time of need. Ask, and it shall be given you; seek and ye shall find—If ye being evil know how to give good gifts to your children, how much more shall your heavenly father give his Holy Spirit to them that ask him?" Though mankind have rebelled against God, he is more ready to hear their cries, and give his spirit to sanctify and save them, than the most affectionate earthly parent to shew kindness to his child.

The gospel is designed as a remedy for human weakness, equally as for human guile. It is every way adapted to the circumstances of the creatures to whom it offers salvation. It is a fair tender of pardon and peace, of life and happiness to all who hear its joyful sound; it not only opens these blessings to their view, but brings them within their reach.

5. The divine benevolence is farther evident from the exercise of forbearance towards ingrates, who neglect and slight offered salvation. God doth not soon enter into judgment with them, but waits with much long suffering; repeats his calls and warnings; urges sinners in various ways, and by various means, to turn and live; inwardly by the strivings of his Spirit, and warnings of conscience; outwardly by his word; his providence, and the voice of those whom he sends "to warn the wicked from their way, and beseech them in Christ's stead to be reconciled to God."

The reason of all these applications to sinful man, is that mentioned by St. Peter—"The Lord is long suffering to us ward, not willing that any should perish, but that all should come to repentance."

II. We are to consider some abuses of the revelation of divine goodness which is made to mankind.

There is no gift of God which depravity may not abuse. The belief of the divine perfections, especially of the divine mercy and benignity is often made the occasion of sin. Those whose "hearts are turned away from the Lord, when they hear the words of the curse, are wont to bless themselves in their hearts, saying, we shall have peace, though we walk in the imagination of our hearts, to add drunkenness to thirst." When called to repentance, they banish fear and lull themselves into security, with the revelation of divine grace and mercy which they find in the scriptures; making that a favor of death, which was ordained to be unto life—"With the Lord there is mercy; with him there is plenteous redemption; with him there is forgiveness;" not that he should be feared, but that his fear should be cast off, and his terror not make men afraid to sin—"God hath no pleasure in the death of sinners—judgment is his strange Work—he will not enter into judgment—will not destroy the work of his hands." Thus mercy is made to absorb the other divine attributes, and sinners emboldened in wickedness. By such considerations they make themselves vile without concern. Some become so hardened and unfeeling, that the approach of death doth not alarm them. By an habitual course of wickedness, their consciences are rendered callous, and they are insensible both to fear and shame, and continue so till death puts a period to probation, and seals them up for eternity!