diency, but difplays the principle as determining the perpetration of the most tremendous fin ever committed upon earth. The Pharifees and the chief priests, who had long been bent on the deftruction of our Lord, but at a lofs, on account of the reverence with which he was regarded by the people, in what manner to effect it, were roused by indignation and alarm, on perceiving how greatly that reverence was strengthened and extended by the miracle of raising Lazarus. They gathered a council, and faid; What do we? For this man doeth many miracles. If we let him thus alone, all men will believe in him: and the Romans fhall come, our place and nation (q). The critical moment feemed to them to be arrived. The emergency appeared to call for the meditated blow. Yet how were they to ftrike it? How were they to strike it with safety to themselves? They all dreaded to provoke the multitude. Some of them, as there are grounds for concluding, had qualms of confcience as to advancing the entire length of putting to death an individual whose unblemished life they could not impeach, whose miracles they acknowledged. Irrefolution pervaded the affembly. Then one of them,

and take away both

1

named Caiaphas, being the High Prieft that fame year, faid unto them; Ye know nothing at all: nor confider that it is expedient for us, that one man fhould die for the people, and that the whole nation perish not (r). Because, as High Prieft, he ftood at the head of the Jewish commonwealth, it pleased God fo to overrule by His Holy Spirit the language in which this wretch expreffed his deteftable counsel, that his words, unconsciously to himself, involved a declaration of the momentous truth, that the atoning death of Jefus was indifpenfable to the, falvation `of mankind; a prophecy that Jefus fhould die for that nation, and not for that nation only, but that alfo he should gather together in one the children of God that were scattered abroad (s). But what was the counsel which Caiaphas intended to convey? It was as though he had thus addreffed his colleagues: " Ye "blind and timid politicians! How grofs "is your ignorance! How fhortfighted is your fear! Do you hesitate between the "alternative of destroying this man; or of bringing upon yourselves and your country, by paffiveness under his impious and rebellious pretenfions, the exterminating armies of Rome ? Does (r) John, xi. 49, 50. (s) John, xi. 51, 52.

expediency admit a moment's doubt? "What if there be danger from the people? "It must be hazarded to escape greater danger. What if the man be undeserving "of death? He muft die, that we may not "all be destroyed: we must do evil that "good may come.' What was the effect of this reafoning? Then from that day forth they took counsel together to put him to death(t). Behold the maturity of the principle! Beware left cherish it in the bud!

you

(t) John, xi. 53.

SER.

SERMON XX.

On the SUPERIORITY of MORAL CONDUCT required in CHRISTIANS.

MATTH. V. 47.

What do Ye more than others?

THERE is no truth which in the word of

God is more plainly declared under various forms than this: that Jesus Christ gave himself for us that he might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works (a). Christians are to be, like their master, fepa rate from finners (b). They are to shine as lights in the world (c). They are not to be conformed to the world (d): but to be crucified

to the world (e): to crucify the flesh with its affections and lufts (ƒ): to make manifest their conviction that the friendship of the world is enmity with God; that if any man love the world, the love of the Father is not in him; that whofoever will be the friend of the world, is the enemy of God (g). That these things are written in the Scriptures no man undertakes to deny. But it is one thing to acknowledge the existence of a fcriptural precept; another, to obey it. The deceitfulness of fin is fcarcely ever exerted with greater activity and artifice than in attempts to evade the force of unwelcome truth. That which can be controverted is controverted. That which cannot be difputed is turned afide. Specious objections are raised against the true interpretation of the paffage. Or plaufible diftinctions are fet up to fhew that the paffage, whatever be the interpretation of it, does not relate to us. Thus when men indisposed to genuine religion hear the folemn declaration of our Lord, that, except a man be born, again of water and of the Spirit, he cannot enter into the kingdom of God; when they hear the Holy Ghost affirming by the lips of the

must put on the new man,

(e) Gal. vi. 14.

apoftle, that we that we must be

(ƒ) Gal. v. 24.

(g) James, iv. 4. 1 John, ii. 15.

new