from the faithful observance of His commandments. Be assured that He has foreseen all of them from eternity; that, foreknowing all of them, He promulgated His laws. Be assured that all His laws, with all their consequences, are the result of Infinite Wisdom that the beneficial tendency of all those laws, and of all their consequences to those who obey the laws, is rendered certain by Infinite Power. Harbour not the presumptuous imagination, that there is any one of His laws, the punctual observance of which, in the fulness of its real extent can be in any case otherwise than conducive to good. Venture not on the wild endeavour to produce good by refusing or curtailing obedience to any one of His injunctions. The foolishness of God is wiser than men: and the weakness of God is stronger than men (p)! Have faith in God; and you will follow Him through dark paths by the light of His word.

A tree is known by its fruits. I close this investigation of the principle, to do evil that good may come, by setting before you from the Scriptures an example of its influence: an example, which not only establishes the intimate connection subsisting between that principle and the system of general expe

diency, but displays the principle as determining the perpetration of the most tremendous sin ever committed upon earth. The Pharisees and the chief priests, who had long been bent on the destruction of our Lord, but at a loss, 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 said; What do we? For this man doeth many miracles. If we let him thus alone, all men will believe in him: and the Romans shall come, and take arway both our place and nation (q). The critical moment seemed to them to be arrived. The emergency appeared to call for the meditated blow. Yet how were they to strike 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 conscience as to advancing the entire length of putting to death an individual whose unblemished life they could not impeach, whose miracles they could not but acknowledge. Irresolution pervaded the assembly. Then one of them,

(9) John, xi. 47, 48.

named

named Caiaphas, being the High Priest that same year, said unto them; Ye know nothing at all: nor consider that it is expedient for us, that one man should die for the people, and that the whole nation perish not (r). Because, às High Priest, he stood at the head of the Jewish commonwealth, it pleased God so to overrule by His Holy Spirit the language in which this wretch expressed his detestable counsel, that his words, unconscionsly to himself, involved a declaration of the momentous truth, that the atoning death of Jesus was indispensable to the salvation of mankind; a prophecy that Jesus should die for that nation, and not for that nation only, but that also 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 addressed his colleagues: "Ye "blind and timid politicians! How gross "is your ignorance! How shortsighted is your fear! Do you hesitate between the "alternative of destroying this man; or "of bringing upon yourselves and your country, by passiveness under his impious and rebellious pretensions, the exterminating armies of Rome? Does (r) John, xi. 49, 50.

C C

(s) John, xi. 51, 52. expediency

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 must die, that we may not "all be destroyed: we must do evil that "good may come." What was the effect of this reasoning? Then from that day forth they took counsel together to put him to death(t). Behold the maturity of the principle! Beware lest you cherish it in the bud!

(t) John, xi. 53

SER

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 Christians are to be, separate from sinners (b). as lights in the world (c). conformed to the world (d): but to be crucified

(a) Tit. ii. 14.

(c) Philipp. ii. 15.

of good works (a). like their Master, They are to shine They are not to be