Part 13 (1/2)

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 G.o.d 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 G.o.d, 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 G.o.d 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 embarra.s.sment. 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 G.o.d;” and the designs of mercy be accomplished! The greatest good be occasioned by the greatest evil! G.o.d 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 G.o.d performed all his pleasure! Oh, the depths of the riches, both of the wisdom and knowledge of G.o.d! 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 G.o.d with man. G.o.d 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 G.o.d 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 rect.i.tude--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 appet.i.te, pa.s.sion, 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 friends.h.i.+p--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-- ”tr.i.m.m.i.n.g their way to seek love.”

To enter on such a course, is to go on forbidden ground. It is to pa.s.s the bounds, and go into the way of seduction. ”Enter not into the path of the wicked, and go not into the way of evil men. Avoid it, pa.s.s not by it, turn from it, and pa.s.s away.” *

* Proverbs iv. 14.

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.'”