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Sermons on Various Important Subjects by Andrew Lee

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* Chapter vii.

In every man, whatever may be his character, there are different
principles, which, struggle and contend with one another. The natural
man feels a bias to wickedness, and wishes to indulge his depraved
inclinations. But reason forbids, and conscience remonstrates, and
warns him to beware what he doth--reminds him that to yield to passion
is wrong--to indulge appetite unreasonably is sinful--that for these
things God will bring him into judgment. Thus the principles implanted
in the mind, by the God of nature, withstand the sinner in his way,
and resist him in his course; they hold him back and restrain him from
gratifying his natural desires--from doing that to which he is
inclined, and hath power to do. By this means he is prevented from
giving full latitude to his corruptions; yea, he is sometimes
influenced to do good. Herod was a vile character; but "he 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." *
Many similar instances might be adduced. There is not a sinner who
doth not feel the natural bias, and the power of reason and
conscience, driving and contending within him; and sometimes the one
prevails to influence his conduct, and sometimes the other.

* Mark vi. 20.

Neither is the Christian free from similar struggles. Reason and
conscience have naturally the same power in him which they have in
others. The corrupt bias, is also weakened in renovation; yea receives
a deadly wound. But it is not immediately destroyed. Still its
influence is felt, and its effects observed. Sometimes it evinceth so
much power, that its deadly wound seems to be healed. Reason and
conscience, strengthened by renewing grace, ordinarily prevail over
indwelling depravity; but not without a struggle, as every Christian
can testify--neither do the better principles always conquer.
Sometimes the opposing principles, or powers, prevail, and lead to
error and wickedness. Thus "the flesh lusteth against the spirit, and
the spirit against the flesh--so that ye cannot do the things that ye
would."

Neither the regenerate, nor the unregenerate, are free to do all that
to which the generally governing principle inclines. The difference
between the renewed, and the unrenewed, is not that the former is free
from temptation, the latter overcome by it, at every attack. Neither
is the case. Both meet with temptation, and often that which is
severe. Each sometimes overcomes; at other times is overcome by it.
But the renewed formed to the habit of attention and watchfulness, and
looking to God for help, and acting, in the main, uprightly before
God, is usually a conqueror; while the unrenewed, habitually careless,
and negligent of watchfulness and prayer, is more often conquered, and
hurried into error and wickedness. The renewed are chiefly
restrained by love to God and duty; the unrenewed by fear of
punishment; Though fear hath a degree of influence on the former; and
other considerations, beside fear, are not wholly, devoid of influence
on the latter.

How far a Christian may be influenced by remaining corruption, and
carried away by the prevalence of temptation; or how far a sinner may
be restrained by the influence of those principles and considerations,
which withstand him in his course, we are unable to determine. That
both feel and are influenced by those opposing principles, is not
matter of doubt. We experience it in ourselves, whatever our
characters may be; and we observe it in others. None are so moulded
into the divine image, as to become perfect--neither doth depravity
attain so complete an ascendant over any who remain in the body, as to
divest them of all restraints, and yield them wholly up to the vicious
propensity. Restraints, yea inward restraints operate in degree, on
the most depraved.

This is a mixed state. The good and the bad are here blended together.
"The wheat and the tares must grow together until the harvest"--yea
not only in every field, but in every heart. None are perfectly good,
or completely bad, while in this world. The finishing traits of
character are referred to that to come. In that world we expect, that
both the righteous and the wicked, will be perfect in their kind
--"the spirits of the just be made perfect"--those of the opposite
character put on the full image of their infernal parent.

IMPROVEMENT.

_If those who are Christ's have crucified the flesh, with its
affections and lusts_, How stands the case with us? Are we thus made
to differ from the wicked world? Do we love God--believe on his Son--
do his commandments, and trust his grace? Then, "to us to live is
Christ, and to die gain." Here we must have trials--this is not our
rest. But the time is short. Soon we shall be called "from our labors,
and our works will follow us," Soon we shall be with Christ--behold
his glory, and rejoice in his presence. Happy state!

But let us beware deception. Some "hold a lie in their right hands;
cry peace when there is no peace to them." Let us commune with our own
hearts; attend to our temper and conduct; inquire whether we have
taken up our cross, and are following Christ? Whether the spirit of
Christ dwelleth in us. If we have not his spirit, we are none of his.
"If we have his spirit we walk as he walked." If this is our happy
state, we shall ere long hear from our Judge, "come ye blessed of my
Father, inherit the kingdom prepared for you from the foundations of
the world." But if found sinners, a very different doom awaits us.



* * * * * *



SERMON XII.

The aggravated Guilt of him who delivered Christ to Pilate.

John xix.10, 11.

"Then saith Pilate unto him, 'Speakest 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.'"


Judea was conquered by the Romans and reduced to a province of their
empire, before Christ suffered for the sins of men. When the Jews
conspired his death, Pilate was governor of that province. The power
of life and death was in his hands. Though said to have been devoid of
principle, he was unwilling to give sentence against Jesus. Free from
Jewish prejudices, he was convinced of Christ's innocence; that he had
committed no offence, either against his own nation, or against the
Romans; but that for envy he had been arraigned, condemned, and
delivered up as a malefactor.

A mighty prince was then expected to arise in Israel. That he would
save his people from their enemies, and crush the powers which held
them in subjection, was the general idea entertained of him. But the
Jews had no expectations of such a deliverer in the Son of Mary; nor
did the Roman Governor see aught in him to excite suspicion of a
formidable enemy. He wished, therefore, to release him; repeatedly
declared him not guilty; and would have set him at liberty, but the
Jews opposed. They declared that "by their law he ought to die,
because he made himself the Son of God"--or gave himself out for the
expected Messias.

This was probably the first hint which Pilate received of this nature,
and it seems to have alarmed him. "When he heard that saying he was
more afraid."

Pilate was not an Atheist. He appears to have had some knowledge of a
divine existence and belief of a superintending providence. Living
among the Jews, he was, no doubt, acquainted with their religion, and
their expectations of a deliverer; and if there was a suspicion that
this was that deliverer, it concerned him to act with caution; at
least to make inquiry. He therefore returned to the judgment hall, and
entered on another examination of the prisoner. He began by inquiring
after his origin. "He said to Jesus, Whence art thou? But Jesus gave
him no answer." The test follows, in which we observe the following
particulars, viz:

I. Pilate blaming Jesus, for refusing to answer him--boasting of his
power, and appealing to our Lord, that he possessed it. _Speakest thou
not unto me? Knowest thou not that I have power to crucify thee, and
have power to release thee_?

II. Christ reminding Pilate, that he possessed only delegated power;
intimating that he was accountable for the use he made of it. _Thou
couldest have no power against me, except it was given thee from
above_.

III. Christ aggravating the guilt of those who had delivered him to
Pilate, from a consideration of the power which he possessed, in which
there might be an allusion to Pilate's character as an unprincipled
man. _Therefore, he that delivered me unto thee hath the greater sin_.
We will treat of these in their order.

I. We observe Pilate blaming Jesus for refusing to answer him;
boasting of his power, and appealing to our Lord that he possessed it.
_Speakest thou not unto me? Knowest thou not that I have power to
crucify thee, and have power to release thee_?

But why is Christ faulted? He had said enough to convince the court of
his innocence. The judge had repeatedly and publicly declared it. "I
find no fault in him."

Christ's silence was not sullen, or contemptuous. He had said enough.
His silence was prudent--perhaps necessary. He had come into the world
to suffer--"to make his soul an offering for sin." Had he said more,
perhaps Pilate had not dared to give sentence against him. Had not
Christ died the ends of his coming had been frustrated. Therefore was
he now dumb before his oppressors, agreeably to the prophecy. "He is
brought as a lamb to the slaughter, and as a sheep is dumb before his
shearers, so he opened not his mouth."

It was necessary that evidence should be given of Christ's innocence,
sufficient to convince the honest mind, that he was not a malefactor
--that he did not die for his own sin. This had been given. It was
enough--rendered his murderers inexcuseable. The wisdom of providence
permitted no more.

Pilate declared himself convinced. But then _he had power either to
crucify Christ, or to release him_. He felt himself possessed of this
power, and appealed to our Lord whether he did not possess it.

Pilate knew what was right--what he ought to do. Conscience directed
him to acquit the guiltless. But this did not necessitate him to do
it. He had power to do right. He had power also to do wrong.

Others possess similar power. Every moral agent hath power to obey or
disobey the dictates of his conscience. It is not the method of heaven
to compel men to good, or leave them to be compelled to evil. God
intended man to be a free agent, who should choose for himself the
part he would act; and endowed him with a self determining power, to
capacitate him to choose. Devoid of this power, he could not be
accountable.

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.

In the case before us, a single glance inward, carries full conviction
that we are free. To offer arguments in proof is superfluous--is
trifling--it is to ape the philosopher who attempted to syllogize
himself into a conviction of his own existence! *

* Cogito, ergo sum. Descartes.

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.

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