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very little importance. Some can run to the greatest excess of riot, being wholly addicted to worldliness or dissipation, and yet account themselves very good Christians. Others, who are restrained from such excesses, can content themselves with "a form of godliness, while they utterly deny its power;" and though they never smite upon their breasts with contrition, never flee to the Lord Jesus Christ for mercy, never devote themselves in earnest to the service of their God, they imagine that all is well, and that they are to be reckoned among the friends and followers of Christ. But their profession serves only to lower Christ in the estimation of the world, and in many instances to fill heathens themselves with an utter abhorrence of his name.

We must acknowledge, indeed, that neither the one nor the other of these characters have the malignant designs of Judas: but the ultimate effect of their conduct is to betray him with a kiss.]

3. Hypocritical

[These come the nearest of all to the character of Judas: and many there are to whom this designation properly belongs. In every age there have been some who have joined themselves to the Church, while yet they felt only transient impressions, and had no root of grace in their hearts. Of them, some cast off all profession of religion, and go back again to the world: others continue their profession, but indulge habits altogether inconsistent with it. Hence they are found deceitful in their words, dishonest in their dealings; and less worthy of confidence than the generality even of avowed worldlings. For a time they wear the mask with success: but at length their true character appears; and they make religion "to stink in the nostrils" of all who know them. It is almost superfluous to say that these are traitors: for they not only deliver up Jesus to the scorn and contempt of his professed enemies, but lay a stumbling-block in the way of his friends, and cause many to wax cold in their attachment to Christ, if not also utterly to renounce him. "Woe unto the world because of them! but woe be more especially to those by whom the offence cometh!" In a little time, if they repent not, they will "go to their own place," and participate with Judas the just reward of their deeds.]

IMPROVEMENT

1. Let us not be offended with religion on account of the faults of those who profess it

[It would manifestly be absurd to make the treachery of

8 Ezek. xxxiii. 31.

Judas a reason for rejecting Christ: for the Scriptures, yea and Christ himself, foretold, that "one who should eat bread with him should lift up his heel against him." And do not the Scriptures both of the Old and New Testament declare, that "false brethren should come in," and that "by means of them the way of truth should be evil spoken of?" The very existence therefore of traitors and hypocrites in the Church, is a proof of the truth of our religion; and should confirm, rather than weaken, our attachment to it. If indeed the Gospel gave licence to such characters, that very circumstance would be a just ground for doubting its Divine authority, and withholding from it our approbation: but if it invariably inculcate holiness both in heart and life, then let the blame of hypocrisy rest on those only who are guilty of it; and let the offence that is occasioned by some, be a stimulus to others to adorn the Gospel.]

2. Let us watch against our besetting sin

ness.

[Judas from the very beginning was addicted to covetousTo gratify this propensity, he took advantage of his office as the purse-bearer to steal from time to time a part of the money entrusted to his care. Had he been told on the first occasion to what this covetous disposition would ultimately lead, how little would he have been able to credit the assertion! But thus it is with sin; it is like a breach in a bank, which, if not stopped at first, will soon be widened by the current, till the whole country is overflowed. When once

a man harbours any secret lust, it will gather strength, and gradually obtain an entire ascendant over him. Whatever, then, be our besetting sin, whether lewdness, or covetousness, or any other, let us watch and pray against it; lest we prove at last a scandal to our profession, and, after having instructed others, ourselves be cast away.]

3. Let us get a real and firm attachment to Jesus Christ

[There is a sense in which we may say to all of you, "Kiss him, apprehend him, hold him fast." The Psalmist bids us to "kiss the Son, lest he be angry;" St. Paul speaks of "apprehending that for which he had been apprehended of God in Christ Jesus ;" and exhorts us to "lay hold on the hope set before us." We are commanded also to "cleave unto the Lord with full purpose of heart." And should not we be as earnest in this good work as Judas and his band were in their evil work? If they plotted by day, and watched by night, to destroy the Lord Jesus, should we be averse to labour and watchfulness, to obtain an interest in his salvation? Let

us get a love to him in our hearts as deeply rooted as their enmity against him was, and we shall account nothing too much to do or suffer for him; nor will the whole world be sufficient to suspend or lessen our fidelity in his service.]

MDLXXIX.

THE HEALING OF MALCHUS' EAR.

Luke xxii. 50, 51. And one of them smote the servant of the high-priest, and cut off his right ear. And Jesus answered and said, Suffer ye thus far. And he touched his ear, and healed him.

IT is but too common for even good persons, who are of a sanguine temper, to ask instruction or advice, while by their conduct they evince that they have very little disposition to receive and follow it. We do not wonder that Pilate should ask, "What is truth?" and go away before an answer could be given him but it is grievous to see one of Peter's eminence, who had been favoured with so many opportunities of divine instruction, affecting to seek direction from his Lord, and instantly prosecuting his own unhallowed will. In considering the instance recorded, it will be proper to notice,

I. The indiscretion of Peter

Peter, in striking Malchus with the sword, was evidently actuated by a love to his Master, and a zeal for his service; yet his mode of discovering his affection was certainly deserving of blame. It argued,

1. A want of Christian temper—

[Christianity does not preclude men from taking the sword in defence of their country, when called to it by imperious necessity, and authorized by the civil magistrates: but it enjoins individuals rather to suffer patiently the persecutions with which they are assaulted, and gladly to endure the loss of all things, even of life itself, for the Gospel's sake. As for taking up arms against the civil power, it is an extremity which perhaps not any thing can justify. Yet this is the very thing that Peter did; and as he did it without any express command, he was rebuked by our Lord, and told that "all, who should take

the sword in that manner, however they might think they were fighting the Lord's battles, should perish with the sword."] 2. An ignorance of the prophetic writings

[It had been foretold that "one, who had eaten bread with our Lord, should lift up his heel against him;" and that, in consequence of his treachery, he should be "led like a lamb to the slaughter," and "be numbered with transgressors." Had Peter fully understood those prophecies he would not so rudely have contradicted our Lord on a former occasion, or so impetuously defended him on this; but would have submitted to the will of God, saying, "The cup which his Father hath given him shall he not drink it?"]

3. A forgetfulness of our Lord's character

[Often, yea, but a few minutes before, had Peter seen his Lord performing the most stupendous miracles. If these had been wrought by the Father's power, could not Christ call upon him now, and have more than seventy thousand angels sent for his defence? If Christ wrought them by his own power, could he not deliver himself out of their hands without Peter's interposition? But if Christ were abandoned by his Father, and reduced to a state of impotence himself, could Peter protect him against a band of armed men? Was not his furious assault rather calculated to increase their rage, and to make them destroy Jesus and all his Disciples upon the spot? In every view his conduct was wrong; for if aid was needed, his was insufficient; and if it was not needed, it was officiously and imprudently obtruded.]

The contrast between Christ's conduct and Peter's will appear by considering,

II. The remedy which our Lord applied—

Jesus would give no just occasion of offence to the civil magistrate, and therefore set himself instantly to remedy the evil that had been committed

[Peter had cut off the ear of the high-priest's servant, probably because he was most active and forward in apprehending our Lord. But Jesus would not suffer even that small injury to be sustained on his account: he therefore "touched" the wound, and restored the ear to its perfect state. What a marvellous return was this for all the indignities which this miscreant had offered him! If Jesus had chosen to work a

a Our Lord in his answer to Peter pointed out the various sources of his misconduct. See Matt. xxvi. 52-54.

b Matt. xvi. 22, 23.

e John xviii. 5-11.

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miracle on this occasion, one would rather have expected that it should be such an one, as should make the "ears of all that heard of it to tingle." But mercy was his delight; and the more unworthy the objects of his mercy were, the more did he glory in displaying "the unsearchable riches of his grace Would one not at least hope that this miracle should disarm his enemies, and make them desist from their purpose? But, alas! nothing can prevail with those who are given up to judicial blindnessa. - The manner of working the miracle was scarcely less remarkable than the miracle itself: for he not only performed it unsolicited, but even asked permission to perform it; saying to those who were binding him, "Suffer ye thus far," "loosen my hands for one moment, that I may exercise them in one more act of benevolence before your eyes." What astonishing meekness and condescension! Thus, while he more than recompensed the injury that Peter's indiscretion had occasioned, he shewed to his enemies, that his surrender of himself was voluntary; and left to his people a most perfect pattern for their conduct when persecuted by an ungodly world.]

From this history we may LEARN,

1. To guard against an indiscreet unhallowed zeal

[Zeal properly directed, is amiable and praiseworthy: but a" zeal without knowledge" is most injurious to the Christian cause. Paul's conduct in his unconverted state, and the request of two of our Lord's Disciples, may serve to put us on our guard against the fatal mistakes into which even good men may fall'. Let our zeal be ever tempered with love, and regulated by the Holy Scriptures; else, while it carries us too far on some occasions, it will prove, like Peter's, miserably defective upon others.]

2. To exercise love towards our most inveterate enemies

[The Christian's "weapons are not to be carnal," nor must he "war after the flesh." He is to turn the right cheek to him that smites him on the left," and, by rendering good for evil, to "heap coals of fire on the head of his enemies.' "Instead of being overcome of evil, he is to overcome evil with good"." Christians, see if this be your conduct And remember

d e.g. e Gal. iv. 18. 8 Mark xiv. 71. Such persons are compared to "a cake not turned," which, instead of being equally penetrated with heat, is burnt up on one side, and scarcely warmed on the other. See Hos. vii. 8. Rom. xii. 19-21.

Pharaoh was alike uninfluenced by judgments or mercies. f Gal. i. 13. Luke ix. 54.

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