Sermons on Various Important Subjects Part 14

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. "G.o.d 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, "G.o.d 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 circ.u.mstances, 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_.

The grieved, and distressed apostle, could have mentioned many things as proofs of his love to Jesus; yea of the strength of his affection for him. He might have pleaded his profession respecting Christ, at the time when he was honored with the name of Peter--an honorable distinction, and designed to recommend him to the acceptance of his fellow disciples. * He might have mentioned what pa.s.sed, when Christ asked the twelve, whether they "would also go away?" When many offended at his doctrine forsook him, after having followed him, and professed themselves his disciples. Simon had on that occasion made a n.o.ble profession, shewing that he was a disciple indeed--"Lord, to whom shall we go? Thou hast the words of eternal life. And we believe and are sure, that thou art that Christ, the son of the living G.o.d?"

He might have pleaded, that he had singly dared to draw his sword against the mult.i.tude, which came to apprehend his Lord--that he had resolutely attacked them, and maintained the conflict, with the whole band, till disarmed by a command from his divine Sovereign to put up his sword into its sheath--that he had followed Christ, when most of the others forsook him and fled--had ventured into the judgment hall to attend his trial and witness the event--that though there surprised and terrified into a denial of Christ, when he saw him contrary to his expectations, resign himself to death, by the wicked hands of unbelieving Jews, aided by heathen soldiers, yet that only one kind look from his captive Lord, had brought him to repent and mourn in the bitterness of his soul, that he had not agreeably to his former purpose, died with his divine master--He might have alleged, that he had not forsaken Christ's family and friends, even when Christ hung on the cross or slept in the tomb; though his most faithful followers, had then been ready to conclude, that they had been deceived, when "they trusted that it was he who should have redeemed Israel"--that he had watched Christ's corpse, and been with the first to examine the report of his resurrection, and among the first who believed it--and that even then, at that appearance of his Lord, he only of those present, when they saw him standing on the sh.o.r.e, could not wait till the boat should convey him to the land, but had thrown himself into the sea, leaving the fish which they had enclosed, to continue in their own element, and swam to the sh.o.r.e, not perhaps, without endangering his life, that he might not delay to receive and welcome his Lord.

* Matthew xv. 12-19.

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 antic.i.p.ated 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 pa.s.s 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 a.s.sent, 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 G.o.d, 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 apostles.h.i.+p, 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 "G.o.dly 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 G.o.d 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 G.o.d 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 G.o.d, 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 G.o.d, 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 G.o.d; 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 G.o.d. 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 G.o.d; 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 G.o.d 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 G.o.d.

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."

Our Savior speaking of the Jews' rejection of him, aggravates their guilt, by a consideration or the plenitude of the evidence which had been given them of his truth. "If I had not done among them the works which none other man did, they had not had sin--but now they have no cloak for their sin--they have both seen and hated both me and my Father." *

* John xv. 22-24.

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."