& Compare Acts ii. 36. where these two points, that " Jesus is both Lord and Christ," are spoken of precisely in this view.
He has nothing whereby to judge of good and evil in matters of the greatest moment ; no standard, to which he can refer a doubtful opinion ; no touchstone, by which he can try a spe- cious sentiment.
But whither can a man go for the forming of his principles? If he apply to heathen philosophers, he finds nothing fixed, nothing certain, nothing wherein they are generally agreed. Even the question, "What is the chief good of man?" he finds unsettled ; and can obtain no clew that can lead him to any definite judgment.
But in the Gospel, all his doubts are solved. There he sees, that love to Christ as his Saviour, and obedience to him as his King, are to be the main-spring, which must set every wheel in motion. Whatever accords with the principle of love to him, and with the rule of his revealed will, is good ; and whatever deviates from the one or other, even if it be only an hair's breadth, is wrong. To this standard every feeling of the heart, and every expression of it in act, may be referred; and, if rightly referred, its true nature and quality will be infallibly determined.]
2. For the regulating of our conduct —
[As the principles of the greatest philosophers were involved in doubt and uncertainty, so were they altogether destitute of any sanctifying influence : they wrought no change on the morals of men ; they produced no consistent change even on their own morals. Even Christianity itself, if there be not a direct and constant reference in the mind to that par- ticular truth spoken of in the text, will not prevail to the reno- vating of the soul. Of this we have decisive evidence in the lives of nominal Christians ; who, though they have a higher standard of morals than the heathen, are strangers to that heavenliness of mind, which characterizes a real saint.
But the knowledge of this truth will bring, not the actions only, but even " the thoughts, into captivity to the obedience of Christ." The truth, cordially embraced, will operate as fire on metal, pervading the whole soul, and transforming it, as it were, into its own image0.]
3. For the saving of the soul —
[Whatever God may do in a way of uncovenanted mercy, (respecting which, as there is nothing revealed, it were pre- sumptuous to speak;) men ignorant of the Gospel are inva- riably represented as in a state of guilt and condemnation. " If our Gospel be hid, it is hid to them that are lost." Indeed, the very circumstance of " Christ's coining into the world on
c See the want and the attainment of it contrasted. Eph.iv 1 7 — 2-1-
1720.] pilate's inquiry about truth. 165
purpose to bear witness to the truth," and his submitting to the accursed death of the cross in confirmation of that truth, is proof sufficient, that the knowledge of the truth is essential to our happiness, and that every living creature is bound to inquire into it.]
The objects and reasons of our inquiry being thus defined, we proceed to notice,
II. The manner in which it should be made —
Here Pilate was greatly defective : and, in marking his defects, we are unavoidably led to notice the manner in which such an inquiry should be made : it should be made,
1. With seriousness —
[Some will inquire about religion with as much levity as if it were quite a trifling concern : they have nothing in view but the gratifying of their curiosity. They resemble the Jews who came to converse with Paul when he was a prisoner at Rome; " We desire to hear of thee what thou thinkestd:" or those who ridiculed the doctrine of the resurrection ; " We will hear thee again of this matter e :" or those foolish women, of whom we read, that they were " ever learning, but never able to come to the knowledge of the truth f." But religion is a serious matter ; and in our inquiries respecting it we should remember, that on our acceptance or rejection of the truth our everlasting welfare depends — ]