Sermons on Various Important Subjects Part 13

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 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-- "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.'"

"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 pa.s.sion, being seen of them for forty days, and speaking of the things pertaining to the kingdom of G.o.d." Once he appeared to a Christian a.s.sembly--"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 sh.o.r.e.

G.o.d 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, a.s.sured 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 a.s.sertion, "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 a.s.sure 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 const.i.tute him a disciple.

This had been long before settled, and determined, to be love superior to that which is borne to the world, or the riches and honors, or friendships and relations of it, or even life in it. "He that loveth father or mother more than me is not worthy of me: He that loveth son or daughter more than me is not worthy of me: He that taketh not his cross and followeth after me, is not worthy of me: He that findeth his life shall lose it; and he that loseth his life for my sake shall find it." *

* Matthew x. 37.

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 surpa.s.seth 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 const.i.tute 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 c.o.c.k crow, thou shalt deny me thrice."