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the cup which was prepared for him-amidst his silence under accusation, his calmness under scourges, his resignation under the torments of an ignominious death-even then did he give no encouragement to the ferocious outrages of the Jews, nor bestow the sanction even of indirect approbation upon the illegal proceedings of the Roman governor. Discovering in Jesus no fault worthy of death-suspecting that they had delivered him out of envy―awed by the secret misgivings of his own conscience-and scared at the portentous message conveyed to him from his afflicted wife, Pilate wished to chastise him and let him go. But in the true spirit of unblushing, unrelenting, unprincipled fanaticism, which looks upon means as consecrated by ends, the Jews combined hypocrisy with barbarity, and for the moment they vaunted of their dutiful allegiance to Cæsar whom they really hated, in order to secure the destruction of Jesus whom they hated more. "If thou let him go," they cried, " thou art not Cæsar's friend-whosoever maketh himself a king speaketh against Cæsar." Alarmed at the imputations against Jesus, which in the instant of hearing them he did not believe to be true, but of which he dreaded the possible effect upon the mind of his Imperial Master, Pilate suffered Jesus to be led to the cross. But he seems to have doubted the legality as well as the moral justice of what he was about to do. Finding however that " he could avail nothing, but that rather a tumult was made," he fled to superstition as a refuge from remorse-he washed his hands in water, and said, “I am innocent of the death of this just person, sce ye to it."

Thus far we have before us the irresolute delays and the criminal concessions, of a magistrate, who felt that in the administration of the law he was doing that which the law, rightly understood, would not have justified. But what was the conduct of our blessed Lord himself? When Pilate said, “Behold how many things they witness against you," he answered nothing. When Pilate asked, "whence art thou?" he gave him no answer. BUT when Pilate, in his own legal capacity, spoke of his own legal authority, when he said, "knowest thou that I have power to crucify and power to release thee?" then Jesus did answer, "Thou couldst have no power against me except it was given thee from above; therefore he that delivered me to thee has the greater sin." Our Lord seems not to have considered Pilate as acting according to the manner in which the law required him to act. He did not acquit him of violating the law. He spoke of himself, not as submitting to the arbitrary will of man, but as obeying the righteous will of his Father, by whom it was ordained that he should thus suffer. Pilate he explicitly condemned for officially permitting his death, though he condemned the Jews much more pointedly for urging Pilate to the deed. The behaviour then of our Lord, thus fully, and I hope not uninstructively explained, is no less friendly to the civil concerns of mankind and the safety of subjects, than were the bolder measures of St. Paul himself, as related in the text.

Far be it from me to slacken the obligations which Christianity lays upon all its followers to

respect earthly governors, and to obey earthly laws. The Gospel commands us not only to fear God, but to love the brotherhood, and to honour all men. It bids us submit ourselves to every ordinance of man, because every ordinance of man, by whatever name it may be distinguished, eventually fulfils the unsearchable purposes of God. It tells us that we must be

subject not only for wrath, but for conscience sake." It commands us to pay the tribute of reverence and obedience to "kings as supreme, and unto governors." But while thus solemnly and thus expressly it enforces our duties as subjects, it fails not to describe in terms equally definite and equally emphatical, the no less momentous and no less indispensable duties of governors themselves; for it speaks of them as persons "who are appointed for the punishment of evil doers, and the praise of them that do well." These indeed are the salutary purposes of all just laws whatsoever; and wheresoever such purposes are effected by such laws, there disobedience is an act not only of rebellion against man, but of impiety towards God.

To conclude. Upon the mind of every man who clearly understands, and accurately estimates the importance of fixed and impartial laws, the example of St. Paul will assuredly have the most happy influence. It will teach us, not indeed to crouch to the oppressor, but to do homage to those persons, who, by a firm and honest administration of public justice, protect us against oppression. It will teach us to look upon a government by laws, as one of the most interesting objects that can affect us in our

temporal concerns. rights which they confer upon us, not surely for the purpose of gratifying our vanity, or of letting loose our wild and capricious humours, but of giving stability and increase to the stock of general happiness. Finally, my brethren, it calls for our thankfulness to the Great Disposer of all events, for permitting us to live in a country, where unrestrained and dispassionate inquiry has enabled us to give a reason of the hope that is in us, "when we bow the knee in the name of Jesus"-a country, where the security and real honour of an Established Church must ever be compatible with the most enlarged toleration— in a country, where neither injustice in private life, nor oppression in public, can find the smallest plea in the fundamental principles of our laws, or the genuine spirit of our ancient, wise, and free constitution.

It will animate us to assert the

SERMON XXI.*

DEFENCE OF DAVID.

PSALM xix. 10.

His delight was in cursing, and it shall happen unto him. He loved not blessing, therefore it shall be far from him.

THE history of the royal Psalmist abounds with circumstances which awaken our curiosity, and which, if properly understood and seriously contemplated, have a direct tendency to strengthen our faith, and to improve our hearts. That Providence which in a most extraordinary manner presided over the measures and interests of David, is equally visible in his prosperity and his adversity, in the recompense of his virtues and the punishment of his faults. He had been taken from feeding the young lambs, and by the appointment of that Being who penetrates into the deepest recesses of the human soul, and foresees the remost consequences of human action, he governed the Jewish people at a time, when, from the recent institution of royalty, sagacity, firmness, and integrity were essentially necessary in the character of him who wielded the sceptre; and though in the earlier ages of mankind,

* April 1813.

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