Acts 9:3–6.

Acts 9:3–6.

  3.      Devote yourselves entirely to the Lord—

[The conduct of those whom the Apostle addressed, will form the best comment on his exhortation. His converts instantly applied to Christ for the forgiveness of their sins, and devoted themselves unreservedly to his service: and from that day “continued in the Apostles’ fellowship,” (not the fellowship of their former companions,) and in the unremitted exercise of piety and love. We say not that you are to neglect your worldly callings; (nothing can be further from our wishes, or from your duty than this:) but you must begin from this time to “live no longer to yourselves, but unto him who died for you, and rose again.” “Instead of being any longer conformed to this world, you must be transformed in the renewing of your minds, proving what is that good, and acceptable, and perfect will of God.” To all of you then I say, Save yourselves in this manner: escape thus from the contagion and ruin of this untoward generation. Give yourselves up to God, as your reconciled God in Christ Jesus: do it without fear — — — do it without reserve — — — do it without delay — — — Then, when the impenitent and unbelieving part of this generation shall eat the bitter fruit of their doings, you shall be numbered with “the generation of the righteous,” even of them that sought and served their God.]

MDCCXLI

THE STATE OF THE PRIMITIVE CHRISTIANS

  Acts 2:44–47.

And all that believed were together, and had all things common; and sold their possessions and goods, and parted them to all men, as every man had need. And they, continuing daily with one accord in the temple, and breaking bread from house to house, did eat their meat with gladness and singleness of heart, praising God, and haling favour with all the people. And the Lord added to the Church daily such as should be saved.

THE true nature of Christianity would be very imperfectly discovered by any one who should look for it in the conduct of the Christian world. The generality of those who name the name of Christ, differ but little from those who never heard of his name. And even among those who profess a regard for religion, there is but a small measure of that spirit which may be discerned among the early converts. In the Churches of this day will be found a form of godliness, but very little of its power. We must go to the Scriptures, and to the accounts given us of the first Christians, to see what vital religion is. There we behold it in all its purity. Let us contemplate it as exhibited by those who were converted on the day of Pentecost. In our text we may behold,

  I.      Their charity—

This was more extensive than any that can be found on record in the annals of the world. A few individuals perhaps may be found, who have evinced an unbounded love towards those who had long been connected with them in the ties of friendship: but here the whole body of believers were animated by the same spirit towards each other, even towards those whom they had never so much as seen till that hour: all were divested of every selfish feeling, and sacrificed their own personal interests for the good of the whole.

But here arises an important question; “Is their conduct in this particular a model for our imitation.” I answer,

We certainly are not called to perform the same specific act—

[That act arose out of the circumstances of the Church at that time. Some indeed have suggested, that they acted thus from an assured expectation that either they should be speedily dispossessed of their property by the violence of persecution, or that they should ere long suffer the loss of it in the general destruction of the Jewish polity. But such an idea as this divests their conduct of all its excellence; since it would have been no virtue at all to sell what they knew would soon be taken from them, and to give away what they could not retain. They proceeded on far different grounds from these. Of the multitude who were converted, great numbers came from a distance to the feast, not expecting to continue at Jerusalem more than a few days: but now that they were led to just views of Christianity, they would on no account lose the opportunities they enjoyed of obtaining further instruction from their inspired teachers: of course therefore, unless assisted by others, they must be left destitute of necessary food: and, if necessitated to depend on others who were enemies to this new religion, they could expect but little aid, and would therefore be under a, strong temptation to renounce Christianity as soon as they had embraced it. Besides, of those who lived at Jerusalem, many would probably become objects of virulent persecution, so as to be deprived of all that they possessed; and therefore that none might be reduced to abject want, the whole body formed one common stock for the supply of all; the richer making their abundance a supply for the necessities of the more indigent. This however was perfectly voluntary on their part; for St. Peter told Ananias that he was under no obligation to part with his propertyb; and the whole tenour of Scripture supposes that there must be different ranks and orders of men, who are called to the performance of distinct and appropriate duties.]

But the principle from which they acted is of universal and unalterable obligation—

[Love was the principle by which they were actuated: and it is characteristic of love, that “it seeketh not its own:” it puts off selfishness, and seeks its happiness in contributing to the happiness of others. A person under the influence of this principle considers all that he possesses as belonging to God, and as a talent with which he is entrusted for the benefit of mankind. Hence he is “glad to distribute, and willing to communicate,” whenever a just occasion for liberality presents itself, and “especially towards the household of faith:” and if the particular circumstances of the Church call for such a sacrifice, he is ready, as far as the occasion requires it, to comply literally with that command of Christ, “Sell that ye have, and give alms;” for whatever treasure he may possess on earth, his chief desire is to “have treasure in heaven.” True indeed it is, that there are not many who, like the Macedonians, “give according to their power, yea and beyond their powerf;” and fewer still who, like the poor widow, give their last mite unto the Lord: in too many instances there is rather reason to complain with St. Paul, that “all men seek their own, and not the things of Jesus Christ:” but still the injunction, “Seek not every man his own, but every man another’s wealth,” is as much in force as ever; and we ought, if called to it, to “lay down,” not our property only, but even “our own lives for the brethren.”]

Of an equally exalted kind was,

  II.      Their piety—

They gave up themselves wholly, as it were, to the exercises of religion. But here the same question, as before, recurs; How far was their conduct in this respect a model for our imitation? And the same answer must be returned to it:

We are not called to follow them in the act—

[The occasion was so peculiar, as to justify, and even require, a peculiar mode of acting. Our circumstances are extremely different from theirs. We have duties which cannot be neglected, without great injury to society, and dishonour to God: and, if every one, from the moment that he became religious, were to lay aside all his worldly business, he would place in the way of the ungodly such a stumbling-block as would prove almost subversive of Christianity itself. “To do our own business,” and “not to be slothful in business, are as much commanded, as to “be fervent in spirit, serving the Lord.” We therefore cannot be called to such a line of conduct as is incompatible with the discharge of all our social duties.]

But in principle we must resemble them—

[They gave themselves up wholly unto God: and so “must it also be our meat and drink to do the will of our heavenly Father.” We must “love him with all our heart, and mind, and soul, and strength;” and “yield up to him our bodies and our souls a living sacrifice,” and “glorify him with our bodies and our spirits, which are his.” Whatever be our calling in life, there can be no reason why we should not “delight ourselves in God,” and “live, not to ourselves, but unto him that died for us and rose again.” Why should not every one of us have the same frame of mind as David, whose duties must certainly have been as numerous and important as any that we are called to perform? We cannot, as has before been observed, be constantly engaged in religious duties; but we may have our hearts always disposed for the enjoyment of them: and it is certainly incumbent on us to embrace all seasonable opportunities of waiting upon God in the Church, and at his table, and in our families and the closet. Our daily intercourse with our friends should also be improved for the advancement of true religion, and every returning meal should afford us an occasion of enjoying and glorifying our heavenly Benefactor. It is our privilege, as much as that of the primitive Christians, to “eat our meat with gladness and singleness of heart, blessing and praising God.”]

With such knowledge of their conduct we may expect to hear of,

  III.      Their increase—

Their conduct conciliated the regard of all the people—

[Doubtless the natural man hates the light, because the evil of his own ways is exposed by it. Yet there is something in true religion which approves its excellence, even to the very people who hate it. Herod, from a full conviction that “John was a just and holy man, feared him,” and complied with his advice in many particulars; though afterwards he imprisoned him and put him to death. Thus the wonderful change that was wrought upon the first converts, from selfishness to charity, and from irreligion to the most exalted piety, excited the admiration and the love of all.

How blessed is it, where the conduct of professors is so exemplary, as “to put to silence the ignorance of foolish men,” and to engage the esteem of those who are condemned by it! We must not indeed expect always to secure the favour of men; but we should endeavour so to act as to deserve it.]

Their numbers also were increased from day to day—

[Doubtless conversion is the fruit of divine grace alone: “Whether Paul plant, or Apollos water, it is God alone that can give the increase.” Yet God uses various means to accomplish this work; and one of peculiar efficacy is, the conduct of his people: by that he “puts to silence the ignorance of foolish men,” and constrains them to “glorify him in the day of visitation,” It is highly probable that the exalted piety and unbounded charity of the first converts were greatly instrumental to the conversion of those around them. Every one of them was a preacher in his own house, by his actions at least, if not by words. And O! what might not be hoped for, if all who profess religion, breathed the spirit that displayed itself at that period of the Church? Truly, many might be awakened to a concern for their souls, and be constrained to say, “We will go with you; for we perceive that God is with you of a truth.” Let this be borne in mind, as an incentive to a continual progress in holiness; and let us strive “so to make our light shine before men, that others, beholding our good works, may glorify our Father which is in heaven.”]

  We may LEARN from hence,

  1.      At what a low ebb religion is amongst us!

[If we compare our attainments with those recorded in our text, what reason shall we see to blush and be ashamed! How has selfishness triumphed over charity, and lukewarmness assumed the place of piety! But let us not imagine that religion is different now from what it was in that day. Some difference in our mode of exercising religion may justly be admitted: but in our spirit there should be no difference at all: God is the same gracious God as ever; his Gospel is as worthy of all acceptation as ever; and the blessings we receive by means of it are as great as ever: and therefore we ought to feel its power and evince its efficacy, as much as others have done at any period of the Church. Let us then set this example before our eyes, and endeavour to walk even as they walked.]

  2.      How we may be instrumental to the increase of the Church—

[Much may be done, very much, by every member of the Church of Christ. The influence of a bright example is still as great as ever. As any instance of misconduct in professors hardens others against the truth, so the beauty of holiness exhibited by them has a powerful tendency to win the souls of adversaries. If, on the one hand, by an uncharitable or irreligious deportment, we may “destroy many souls for whom Christ died,” so, by a life becoming the Gospel, we may “win many who never would have obeyed the preached word.” Let us then attend to our conduct in every state and circumstance of life: let us look well to the whole of our spirit and temper, that we may not even in the smallest matter “cause the enemy to speak reproachfully,” but rather may “adorn the doctrine of God our Saviour in all things.”]

MDCCXLII

THE CRIPPLE HEALED

  Acts 3:6–8.

Then Peter said, Silver and gold have I none; but such as I have give I thee: In the name of Jesus Christ of Nazareth rise up and walk. And he took him by the right hand, and lifted him up: and immediately his feet and ancle bones received strength. And he leaping up stood, and walked, and entered with them into the temple, walking, and leaping, and praising God.

IT is justly said, that “we know not what a day or an hour may bring forth.” Nothing under heaven was further from the expectations of this poor cripple, or of the friends who brought him to “the beautiful gate of the temple,” than that he should obtain such a mercy as that which was now vouchsafed unto him. Possibly he might hope to receive some larger donation than any he had ever yet been favoured with; but, to obtain a perfect cure of his malady, with all the attendant benefits of it to his body and his soul, he had not the slightest hope. Nor indeed had Peter and John any thoughts of conferring such a benefit, till God, by his Spirit, put it into their hearts to impart it. But the miracle here wrought is of standing use to the Church in all ages. We see in it,

  I.      A divine attestation to the Messiahship of Jesus—

For this end it was wrought by the Apostles—

[When they were first sent forth by our Lord, soon after the commencement of their call to his service, he gave them this command: “Heal the sick, cleanse the lepers, raise the dead, cast out devils: freely ye have received, freely give.” The same command was in force during the whole of their ministry; because it was by working miracles that they were to convince men that they were messengers from the Most Highb, who alone could so confirm their word, or give such testimony to the truths they proclaimed. In the miracle now wrought, they did not merely think of conferring a boon, as if they had given to the man a piece of silver or of gold. Of such gifts they had none to bestow: but an infinitely higher gift, which not all the silver and gold in the universe could purchase, they were empowered to bestow, for the purpose of leading his mind, and the minds of the nation at large, to the Lord Jesus. The very words, by which they conveyed the blessing, shewed this: “In the name of Jesus Christ of Nazareth, rise up and walk.” And when the spectators of the miracle were struck with admiration of them, as the authors of it, they utterly disclaimed all honour arising from it, as though they had either wrought it by their own power, or merited it at the hands of God by their own holiness: they declare that God himself had wrought it, for the purpose of “glorifying his Son Jesus,” whom the Jews had so lately crucified, but whom he had raised from the dead, and whom all the prophets had referred to as the Prophet like unto Moses, that was to be received by them at the peril of their souls. Thus the Apostles themselves appeal to the miracle, as demonstrative of Christ’s Messiahship: “His name, through faith in his name, hath made this man strong, whom ye see and know; yea, the faith that is in him hath given him this perfect soundness, in the presence of you alld.” In the miracle there were two things which must carry conviction to every dispassionate mind; namely, the suddenness, and the perfection of it. No natural means could have effected the cure so instantaneously; nor, considering that he had been a cripple from his birth, and was now forty years of age, could the cure have been so effected as to leave no measure of weakness and languor in the person healed. But here he, in the first instance, shewed himself as strong and vigorous as it he had never been diseased at all: from whence it was evident that God had wrought it in the name of Jesus Christ, and had by this act set his seal to the truth of Christ’s Messiahship.]

  2.      In this light it was regarded by the enemies of our Lord—

[They had long known the man; and seeing him now, a totally altered man, present in the midst of them, they knew what conviction the miracle must carry to the minds of all. Reduced to great difficulties, they thus argued amongst themselves: “What shall we do to these men? for that indeed a notable miracle hath been done by them, is manifest to all them that dwell in Jerusalem; and we cannot deny it. But, that it spread no further among the people, let us straitly threaten them, that they speak henceforth to no man in this name.” Here it is clear that they thought the evidence arising from this miracle fully conclusive; and that, if those who had wrought it were suffered to testify of Jesus, they must carry all before them. At the raising of Lazarus by our blessed Lord, the chief priests and elders argued, “If we let the man (Jesus) alone, all men will believe on him:” so did the elders at this time, in reference to the Apostles; “If we do not silence them, they will soon fill the whole land with their doctrine, and establish on an immoveable basis the faith they profess.”]

Thus clear was it, as an attestation to Christ’s Messiahship. But it was also,

  II.      A characteristic emblem of his salvation—

All the miracles shadowed forth some part of the Gospel salvation. But this gave a peculiarly instructive view of it. It shewed,

  1.      Its operation on the soul—

[In this view it was explained by the Apostles themselves: “Be it known to you all, and to all the people of Israel, that by the name of Jesus Christ of Nazareth, whom ye crucified, whom God raised from the dead, even by him doth this man stand here before you whole. This is the stone which was set at nought of you builders, which is become the head of the corner. Neither is there salvation in any other: for there is none other name given under heaven whereby we can be saved.” The import of which is simply this: ‘You have seen how this man’s body has been healed, even by faith in the Lord Jesus Christ; and it is in this way that your souls must be saved: for there is no other power that can effect such a change within you; a change from weakness to strength, from death to life.

Hence it appears that the state of this poor cripple exhibits a just view of every man that is born into the world. He from the very womb was incapable of those exertions for which the limbs were originally designed. And so it is with fallen man, in reference to the powers of his soul. He cannot walk before God as Adam did in Paradise, nor as God’s saints and servants do even in their fallen state. But, by the name of Jesus Christ, who is there that may not be healed? Who is there, however deplorable his state, whom the power of Divine grace cannot renovate, so as to make him altogether a new creature? Can any thing be conceived more effectually changed than the converts on the day of Pentecost? From blood-thirsty lions, they at once became meek and patient lambs. So it was with the jailer, who, but a few hours before had thrust Paul and Silas into the inner prison, and made their feet fast in the stocks, yet, at the instant of his conversion, administers to them with all the tenderness of the most endeared brother. Thus it is, wherever the grace of God is received in truth. There is “a new creation, a resurrection from the dead, like unto that which was effected in the Lord Jesus Christ, when he was raised from the dead, and exalted to the right hand of God, far above all the principalities and powers, whether of heaven or hellh.” Great wonder was excited by the change wrought on this poor man; yet was that but a very faint shadow of what is wrought on all, by the converting grace of God, through faith in the name of Christ.]

  2.      Its effects upon the heart and life—

[See this man, when begging an alms of Peter and John, a poor miserable suppliant for the smallest dole of charity! Behold him, the very instant Peter stretched out the hand of faith and love to raise him up! See how upright he stands, how firmly he walks, how exultingly he leaps for joy! See him entering with his benefactors into the temple of the Lord, pouring forth his praises and thanksgivings to God for the astonishing mercy vouchsafed unto him! Nor will he let go his hold on those who had been the instruments of conveying this mercy to him. No: he would never lose sight of them more, if he could help it; so ardent was his gratitude, so abundant his love. Now, then, this shews what the healing grace of God effects in the heart of man. O the joy which a sense of God’s pardoning love kindles in the soul! Once the man attended the house of God in a formal customary way, without any delight in the duties there performed: but now the ordinances of divine worship are sources of the sublimest enjoyment. His addresses to God now come from the heart: and he scarcely knows how to restrain his emotions; such a fire is kindled within him, and such exquisite joy stimulates his whole frame. And to the instruments of his conversion he feels a love altogether different from any which mere nature had ever excited in his bosom. St. Paul says of the Galatian converts, that “they would have even plucked out their own eyes, and have given them to him.” The whole life and conversation is from that hour altogether changed. He begins to live, not to himself, as formerly, but unto God: and he desires to shew to the whole world what a Saviour Christ is; so that in his deportment they may have an undeniable evidence of the excellency and blessedness of the Gospel salvation.]

  SEE then, brethren,

  1.      What it is we aim at in all our Ministrations—

[We find you all in the sad predicament of this poor cripple. But, because the weakness is in your souls, and not in your bodies, you are not conscious of it: whereas you may see in one moment, if you would candidly examine your state, that you have been, from your very birth, as destitute of all spiritual energy in your souls, as that poor man was of activity in the use of his limbs. And hither we see you brought, some perhaps by a formal regard to the habits of your country, and others by mere curiosity, and none of you expecting to receive more than some customary gratification: but we come (to work a miracle, shall I say?—that would be deemed presumptuous;—but we do come) to convey a benefit which not all the angels in heaven could confer, even the renovation of your souls in the name of Jesus Christ. We do say to you, and you, and you, “In the name of the Lord Jesus Christ, arise and walk;” and if only you can receive that word in faith, and look to the Lord Jesus Christ for his blessing, a healing operation shall go forth with the word, and salvation come to your souls this very day. It is thought by many, that we would make you melancholy. Yes, as melancholy as was that healed cripple in the first hour of his deliverance. Dear brethren, search the Scriptures, and see what the effects of the Gospel were in the days of old. And such they are at this hour; and we account not ourselves to have ministered it to any good effect, any further than we see realized in you the blessed miracle which has been this day set before your eyes. O that not only one or two of you might experience it this day, but all of you together; so that you might all be “filled with peace and joy in believing;” yea, and all be transported with a “joy that is unspeakable and glorified!”]

  2.      What it is that we expect from you, if ye “receive not the grace of God in vain”—

[We expect you no longer to continue the poor, low, grovelling creatures that ye have been; but to shew to all around you, that you are endued with power from on high, and enabled to “walk even as Christ himself walked.” We expect you to shine as lights in the world: yea, the world itself expects this of you. If you profess to have experienced the converting grace of God, the world will ask you, and with reason too, “What do ye more than others?” And they should be made to see, that there is in divine grace an energy and a power, to which they are utter strangers; and an efficacy, for which they know not how to account. Dear brethren, ye must live above the world: ye must delight yourselves in God. Ye must not be afraid of man: nor, if man ridicule and revile your devotion to God, must ye regard it as of the smallest moment. Gratitude to the Saviour must fill your souls. To him you must consecrate all the powers he has renewed; and the whole of your life must henceforth be devoted to the praise of his grace, and to the glory of his name. And never must you return to your former state. Think, I pray you, how the enemies of Christ would have triumphed, if this cripple had relapsed into his former state of impotence, and had again been necessitated to be carried, as before, to the temple-gate, to beg for alms. And will not the world triumph, if they ever behold you again returning to the state in which you were, previous to your reception of the Gospel? O! remember that the honour of your Lord and Saviour is bound up, as it were, in you and your conduct: if you walk uprightly, he will be glorified; but if you turn back, he will be dishonoured, and his very name be blasphemed. O! beg of God that you may never give occasion to the enemies of your Lord to speak reproachfully, but that, both in time and in eternity, you may be distinguished monuments of his power and grace.]

MDCCXLIII

CHRIST REJECTED

  Acts 3:14, 15.

Ye denied the Holy One and the Just. and desired a murderer to be granted unto you: and killed the Prince of life.

IN the Apostles of our Lord we behold an admirable mixture of wisdom and firmness. On no occasion did they withhold the truth from their most powerful opponents: and on no occasion did they excite needless prejudice, in their manner of declaring it. It was necessary that they should assert the honour of their Lord, by whose Almighty power they had been enabled to work a most stupendous miracle. But, in doing this, they would appear, to many, to be setting up the Lord Jesus against Moses, and to be detracting from the honour of Jehovah. To obviate this misconception, they profess at once the greatest reverence for the religion of their forefathers; and proclaim, that “the God of Abraham, and of Isaac, and of Jacob,” had wrought this miracle for the express purpose of “glorifying his Son Jesus,” whom they had treated with all imaginable ignominy, “denying him in the presence of Pilate, and preferring a murderer before him.” Here, you will perceive, whilst they are careful to give no needless offence, they boldly charge upon their hearers the guilt they had contracted in crucifying their Messiah. And somewhat of a similar charge must this day be brought against you, my brethren. But, that I may not overload you with too aggravated an accusation,

  I propose to shew,

  I.      How far the charge exhibited against the Jews attaches to us—

Against the Lord Jesus Christ personally it is impossible that we should ever have committed any offence; because he has never corporeally been within our reach. The charge therefore, so far as relates to personal injury, must be confined to those amongst whom he sojourned in the days of his flesh. But against him, as revealed in his Gospel, we have shewn the same hostility as they. For,

  1.      We have refused to acknowledge him in his proper character—

[He professed himself to be the King, of whom the prophets had spoken, and whose kingdom the Jews themselves expected to be established in the midst of themb. But when Pilate announced him under that character, and offered to release him, they refused to acknowledge him, and demanded his crucifixion. They had had abundant evidence that he was not only a just and holy person, but “the Just and Holy Oned,” the Son of the living God: yet they would not believe in him, or receive him as their King.

And have not we the same evidence of his character? Were not all his miracles sufficient proofs of his Messiahship? Yet, who amongst us has submitted himself to him? Who has not, in fact, said concerning him, “We will not have this man to reign over us?” God has “sworn that at the name of Jesus every knee shall bowf:” but who has obeyed his mandate? Many will superstitiously bow their heads at the mention of the name of Jesus, in the Creed: hut who will bow down their hearts before him? In that respect, the most of us, alas! are as stubborn and inflexible as stones or iron. Let us look back upon our past lives; and we shall see, that in no one respect have we truly taken his yoke upon us, and never for a single hour been truly obedient to his will.]

  2.      We have rejected him, with a scornful preference of our most deadly lusts—

[The Jews had the alternative given to them, to save Barabbas, or the Lord Jesus. But they, with one voice, cried out, “Not this man, but Barabbas:” thus deliberately preferring one who had destroyed life, to him who was “the Prince and Author of life” to a ruined world.

And have not we resembled them in this?. The Lord Jesus Christ is still “the Prince of life;” possessing “life in, and of, himself;” and ready to confer life on all who seek it at his handsh. Yet whom have we chosen for our friends? Have not those who would destroy our souls, as well as their own, been sought by us as our counsellors and companions, rather than He who came down from heaven to seek and save us? Yea, we have preferred also our most deadly lusts before Him; and, rather than “crucify the flesh with the affections and lusts,” we have, times without number, “crucified the Son of God afresh, and put him to an open shame.”

And let it not be thought that I speak here of open transgressors only: for the more sober and moral of mankind differ not a whit in this respect from those who are more openly licentious: for the hearts of all are alike alienated from the Lord Jesus; and all, without exception, agree in saying, “Let us break his bands asunder, and cast away his cords from us.”]

Let us then consider,

  II.      What the guilt we have contracted calls for at our hands—

The Apostle’s address to his hearers is precisely that which befits our state also:

  1.      “Repent”—

[Well might the Jews, who had “crucified the Lord of glory,” be called on to repent. But I think that this duty is yet more justly required at our hands: for the evidence which Jesus had given of his Messiahship, previous to his crucifixion, is not to be compared with that which his ressurrection and ascension, and his sending of the Holy Spirit, have afforded unto us. Besides, his mean appearance was to the nation at large a matter of offence, which they knew not how to reconcile with their expectations: whereas to us, who are able to compare it with the prophecies respecting him, it is a confirmation rather than a stumbling-block, a proof of his Messiahship rather than a ground of doubt and suspicion. The people at large were led by their superiors, and had but little opportunity of judging for themselves; but we can dispassionately view every part of Sacred Writ, and calmly judge between the prophecies and events. Moreover, they were apprehensive that, by receiving Jesus, they should be led to sacrifice their allegiance to Moses: but we profess not only to believe in Moses, but to have received the Lord Jesus also, and to be his disciples. We therefore, in denying the Lord Jesus, are more criminal than they; and, in preferring every base lust before him, are guilty of a conduct which calls for the deepest humiliation and contrition. To every one of you, therefore, I say, with the Apostle, “Be afflicted, and mourn, and weep: let your laughter be turned into mourning, and your joy into heaviness: humble yourselves under the mighty hand of God, if ever you would that he should lift you up.”]

  2.      “Be converted”—

[Your sentiments and conduct respecting the Lord Jesus need to be changed, as much as ever those of the Jews did, whom the Apostle addressed. Professedly, indeed, you regard him as your Saviour; but in practice you “deny him,” even as they did, and postpone his interests to those of the most depraved competitor. Let an entire change, then, be wrought in you, in relation to him. Confess him now; yea, confess him openly before the whole world; and receive him in that entire character which he bears in the Sacred Writings. Receive him as your Prophet, Priest, and King; and look for every thing from him, as your only Lord and Saviour — — — As for every person, and every thing, that would stand in competition with Him, let them all be sacrificed, without hesitation or exception; that He alone may live in your hearts, and be glorified in your lives. Bring forth your lusts, “the lust of the flesh, the lust of the eye, and the pride of life,” and crucify them all: let “the right hand be cut off, and the right eye be plucked out:” plead not for any one of them; nor listen to a plea, by whomsoever it may be preferred. Let the Lord Jesus Christ be to you your one Friend, your only Saviour, your “all in all.”]

  3.      Expect from Christ all that your necessities can require—

[The forgiveness of all your sins shall surely be accorded to you, the instant you believe in him. “Repent, and be converted,” says the Apostle, “that your sins may be blotted out.” But this is only one part of the blessing which shall be vouchsafed to you. If you would see at once the full change that should be wrought in you, look to the man whose restoration to health was the occasion of this address: he had been “lame from the mother’s womb,” and incapable of moving himself from place to place; but, through the mercy vouchsafed to him in Jesus’ name, he was so strengthened, that “he leaped up, and stood, and walked, and entered into the temple, walking, and leaping, and praising God.” And is not “the name of Jesus” now as operative as then? or has “faith in his name” lost any of its powerp? I tell you, that though miracles shall not now be wrought upon your bodies, wonders shall still be accomplished on your souls; and not one atom of what was wrought in that man corporeally, shall be wanting in you spiritually, if only you will look to the Lord Jesus Christ as “the Prince of life.” Yes, truly, “God has sent his Son to bless you, in turning away every one of you from your iniquities:” and through the mighty working of his power shall you be raised to newness of life. The astonishment of all was excited by a view of that restored cripple: nor shall it be less drawn forth in reference to you: for your whole life shall testify the power of his grace; and in his temple above shall you adore and magnify his name to all eternity.]

MDCCXLIV

REPENTANCE ENCOURAGED

  Acts 3:19.

Repent and be converted, that your sins may be blotted our, when the times of refreshing shall come from the presence of the Lord.

REPENTANCE is thought, by many, to be a legal rather than an evangelical duty. But it belongs properly to the Gospel: and our chief encouragements to it are derived from the Gospel. The Forerunner of our Lord, and our Lord himself, exhorted men to it, from the consideration, that “the kingdom of heaven was at hand.” The Apostles, too, considered it as enjoined on allb; and they preached it to all, without exception. In considering the words before us, I shall not enter into any methodical discussion of them; but take them as they lie, and endeavour to impress upon your minds the duty contained in them.

“Repent,” then, my beloved Brethren—

[That you all need repentance, you cannot doubt. If you had never transgressed the law of God but in one single instance, it would be necessary for you to repent of it; and much more when you have violated God’s law every day and hour of your lives — — — Call your ways to remembrance, in order to search out your multiplied transgressions; and confess them humbly to the Lord, saying, ‘Thus and thus have I done’ — — — Let your sorrow for them be deep — — — It is “the broken and contrite heart alone which God will not despise.” And flee to the Lord Jesus Christ for the remission of them. No repentance can be genuine, if it be not accompanied with faith in the Lord Jesus Christ; especially in those who hear the Gospel. If you have not such a sense of your guilt and helplessness as brings you to the foot of the cross, you cannot see them aright. The penitent under the law confessed his sins over his offering, and at the same time transferred them to the head of his victim: so will you transfer your own sins to Christ, if you know his willingness and sufficiency to save.]

“Be converted” also—

[Repentance is of no avail, if it stop short of this. There must be a thorough conversion of your souls to God. His will must be your will, and his glory the one end for which you live. Do not mistake, as though it were sufficient for you to be sorry for your sins. Your sorrow may arise, not from any hatred of sin itself, or any sense of the dishonour it has done to God, but simply from a dread of the punishment denounced against it. With your grief for past sin there must be blended a love of universal holiness, and an entire dedication of yourselves to God — — — See to it, then, that this be found in you; and that you live henceforth entirely to Him who died for you and rose again — — —]

Then may you hope that “your sins shall be blotted out”—

[You shall certainly never turn to God in vain: for he has said, “Let the wicked forsake his way, and the unrighteous man his thoughts; and let him turn unto the Lord, and he will have mercy upon him; and to our God, for he will abundantly pardon.” Not that your repentance will wash away sin, or your conversion purchase heaven. It is the blood of Christ alone that can cleanse even from the smallest sin: but if, with a penitent and contrite heart, you turn unto him, your sins, how numerous soever they may have been, shall all be blotted out; and how heinous soever they may have been, they shall be made white as snow — — —]

And then shall “seasons of refreshing, also, come to you from the presence of your Lord”—

[This expression may refer to that season of joy which shall prevail over the earth, when the Messiah’s reign shall be established upon it. But I understand it rather as importing that peace and joy which shall flow into the soul of every true converte. See the change wrought in the minds of the three thousand, on the day of Pentecost. See the promise made to all who shall “truly believe in Christg.” This shall be your experience, if, with penitential sorrow, and in newness of heart and life, you turn unto the Lord. You shall be filled with a “peace that passeth all understanding,” and “a joy that is unspeakable and glorified.” No tongue can declare the blessedness of that soul which has “the light of God’s countenance lifted up upon it,” and “his love shed abroad within it” — — —]

Let me, then, once more say to every one of you, Repent deeply of all your sins, and seek, without delay, to be truly converted unto God—

[Without this there can be no remission of your sins: not one can ever be blotted out of the book of God’s remembrance; but all will be brought forth against you in judgment, to the utter confusion and condemnation of your souls. And what season of refreshment, suppose you, will you ever experience? Have you any now? You know you have not. Will you have any in a dying hour? Alas! insensibility is the best that you can hope for then. And what will you have in the eternal world? Alas! not “a drop of water to cool your tongues.” What I say, then, to one, I say to all, “Repent, and be converted, ere it be too late, and ere the wrath of God fall upon you to the uttermost.]

MDCCXLV

MOSES AND CHRIST COMPARED IN THEIR PROPHETICAL OFFICE

  Acts 3:22, 23.

Moses truly said unto the fathers, A prophet shall the Lord your God raise up unto you of your brethren, like unto me; him shall ye hear in all things whatsoever he shall say unto you. And it shall come to pass, that every soul, which will not hear that prophet, shall be destroyed from among the people.

THERE are innumerable beauties in the Holy Scriptures, which escape the notice of the superficial observer, but which, when discovered, abundantly compensate all the labour that can attend the minutest investigation. Critics have bestowed much pains in searching out the beauties of heathen authors, and have often given them credit for excellencies, that were neither designed, nor discovered, by the authors themselves. But we need never be afraid of ascribing too much to him, who delivered to us the sacred oracles. If time would permit, we might point out a great variety of passages that would illustrate this remark. But that before us, may stand as a specimen of the rest. Peter had exhorted the Jews to believe in Christ, that their sins might be blotted out by his blood. The Jews imagined, that a compliance with this exhortation would be a defection from Moses. Peter therefore obviated this objection by an appeal to the writings of Moses; and shewed them, that Moses himself, not only foretold the advent of this new prophet, but enjoined an unreserved obedience to him under the severest penalties. Thus he turned their regard for Moses into an argument in support of that very doctrine, which for the sake of Moses they were inclined to reject. His words naturally lead us to set before you,

  I.      The character of Christ—

The words of the text are twice mentioned in Deut. 18. and twice mentioned in the Acts of the

Apostles. They may well therefore be considered as deserving peculiar attention.

They set forth the character of Christ literally—

[When God had spoken to the Jews in thunderings and lightnings, they entreated that he would, in future, communicate his mind and will to them through a mediator. He, approving their request, promised them a prophet raised up from among themselves, who should fully reveal to them his most secret counsels. Such a prophet was Jesus. He was raised up in a most extraordinary way, being the son of a pure virgin. He was taken from among their brethren, being of the tribe of Judah, and of the family of David. “Though he was in the form of God, and thought it no robery to be equal with God, he took upon him the form of a servant;” yea, “became a worm and no man, the very scorn of men and the outcast of the people.” He revealed all that it was needful for men to know, and “opened their understandings that they might understand it.” To him did the Father himself, by an audible voice from heaven, apply this prophecy. And Jesus thus literally executed the commission given him of the Father.]

But it is in a typical view that the text is principally to be considered—

[Our Lord resembled Moses in the offices of a lawgiver, a saviour, an intercessor. But, waving all observations respecting these, let us trace the resemblance which subsisted between them, as “prophets” of the Most High God.

Both of them received their doctrines in the same way. Moses was not merely instructed, like other prophets, by visions, or dreams, or by the “still small voice” of inspiration, but was admitted to converse with God as a man talketh with his friend, and received the law from the hands of God, engraven upon stones by God himself. In this he differed from all the other prophets that ever existed in the world, till this new Prophet, the Lord Jesus Christ, arose. But Christ had been from all eternity “in the bosom of the Father;” and he taught the very truths which he had heard, and learned, of the Fathere.

Both of them also taught the very same doctrine. Moses gave the law to be a “ministration of death,” and a rule of life; and our Lord explained, and enforced it, for the very same ends. Moses also pointed the people to the sacrifices as the only means of expiating their offences: our Lord also declared, that he “gave his life a ransom for many;” and that it was by the shedding of his blood alone, that any could obtain the remission of their sins.

Moreover, both of them taught in the same manner. Moses spake, not as one giving advice, but with authority, “Thus saith the Lord;” yet he instructed the people with astonishing meekness and forbearance: and when they, in direct opposition to what he had taught them, revolted from God, and set up a golden calf, he was so filled with compassion towards them, as to pray, that he himself might be blotted out of the book of God, rather than that they should suffer the punishment due to their transgressions. Thus did Jesus preface his instructions with that authoritative declaration, “I say unto you:” yet so mild was he, that he made his meekness a plea with persons, to encourage them to learn of him; “Learn of me, for I am meek and lowly of heart:” and to such a degree did he compassionate the obstinate refusers of his law, that he wept over them, and with his dying breath pleaded their ignorance in extenuation of their guilt.]

While Moses thus explicitly foretold the prophetical character of our Lord, he declared to us also,

  II.      Our duty resulting from it—

As all the offices of Christ are replete with benefits to our souls, so each lays upon us some correspondent duties and obligations. While we rely on him as our Priest, and obey him as our King, we must regard him as our Prophet, by attending to his instructions—

This is plainly declared in the text—

[“Him shall ye hear,” is the command of God. But it is not in a careless manner that we are to regard his voice; we must incline our ear to him, and hear him with fixed attention. We must so consider the dignity of his person, and the importance of his message, as to receive his word with the deepest reverence; not gainsaying it, and sitting in judgment upon it, but bringing every high thought and every proud reasoning into subjection to it. It becomes us also to listen to it with lively joy, as to the voice of our Beloved; knowing that there is not a word of his lips, in which there are not treasures of knowledge, and inexhaustible fountains of salvation. Above all, we must attend to it with unreserved submission to his will; we must obey it “in all things, whatsoever he shall say unto us:” whatever he may enjoin or forbid, we must never reply, “This is an hard saying;” but must instantly “pluck out the right eye, or cut off the right hand, that has caused us to offend.”]

Nor is this merely declared; it is enforced also by the most awful sanctions—

[God will put a difference between his friends and his enemies, in the last day. They shall all indeed appear before his tribunal; but “he will separate the goats from the sheep.” They, that hear not this great Prophet, shall be taken from among those who have obeyed his voice; “they shall not stand in the judgment, nor sinners in the congregation of the righteous.” As Korah and his company were destroyed from among Israel, so shall the disobedient from among the just. It will be of little avail for them to say, I was sober, charitable, devout: if they did not hear that Prophet with attention, reverence, joy, and an unreserved submission to his will, their destruction is sure, their doom is sealed. Nor will there be any exception to it in favour of the great and learned: every soul is alike included. Let none reply, God forbid: for God says, “It shall come to pass;” and “he is not a man that he should lie, or the son of man that he should repent.” What madness then is it for any person whatsoever to persist in a neglect of the words of Christ! O, let us turn to him. Let us sit, with Mary, at his feet. Let us hear him, and him only. Let us believe on him as “the way, the truth, and the life.” Let us “deny ourselves, and take up our cross, and follow him.” “So shall we be his true Disciples,” and, in due season, experience the accomplishment of that promise, “Where I am, there shall also my servant be.”]

  In this threatening, however, there is a blessed promise IMPLIED—

[If the disobedient be destroyed from among the Lord’s people, it follows, that the obedient shall not be destroyed; the humble, and sincere follower of Jesus shall never perish. This also extends to all; “every soul” that shall unfeignedly obey his voice, whatever his past life may have been, shall most assuredly be saved. Unbelief may be ready to make exceptions; but God says, “It shall come to pass.” Nor is this merely an uncertain inference from the text, but an express promise from God himself; “HEAR, AND YOUR SOUL SHALL LIVE.” Let this encourage us to listen more than ever to the voice of Jesus in his word. Let us read, and meditate, and pray. Let us get our souls cast, as it were, into the mould of the Gospel, that, being altogether formed and fashioned by it, we may be “meet for the inheritance” reserved for us. Thus will this Prophet be glorified in us; and we receive the full benefit of his instructions.]

MDCCXLVI

HOLINESS THE GREATEST BLESSING

  Acts 3:26.

Unto you first God, having raised up his Son Jesus, sent him to bless you, in turning away every one of you from his iniquities.

THE ground on which the Jews rejected our blessed Lord was, that, in their estimation, he opposed Moses. The Apostle Peter therefore referred to Moses and the prophets, to shew that Jesus was the very person whose advent they had all predicted: and that Moses, in particular, had required them to believe in Him, as the only possible means of ever obtaining acceptance with God: “A prophet shall the Lord God raise up unto you of your brethren, like unto me: Him shall ye hear, in all that he shall say unto you. And it shall come to pass, that every soul which will not hear that prophet shall be destroyed from among the people.” Then, in my text, he tells them, that “God, having raised up his Son Jesus, had sent him to them first, in order to bless them, in turning away every one of them from their iniquities.” In opening these words, I will shew,

  I.      Why Christ was preached first to the Jews—

This was done by a special appointment of Almighty God,

  1.      Because with them primarily was the covenant made—

[To Abraham and his seed were the promises given: and the covenant was renewed with Isaac and with Jacob, his lineal descendants. From these the whole Jewish nation sprang; and consequently they were regarded as heirs of the blessings which had been so limited. To them this privilege had been confined for two thousand years. The law of Moses, which forbad all unnecessary intercourse with the Gentiles, tended to confirm them in the idea that the blessings belonged exclusively to them. Our Lord’s own declaration, that he was “sent only to the lost sheep of the house of Israel;” and his directions to his Disciples, “not to go into the way of the Gentiles, or into any city of the Samaritans, but only to the lost sheep of the house of Israel,” yet further established this sentiment in their minds; and that so strongly, that they could not divest themselves of the idea, that they were to confine their ministrations to the Jews. Hence we find, six years after the day of Pentecost, the Apostle Peter needed repeated visions, and an express revelation from Heaven, to remove his prejudices, and to prevail on him to preach the Gospel to Cornelius. And so strong was the same prejudice on the minds of all the Apostles, that in full conclave, as it were, they called him to account for going to a Gentile; and were with difficulty persuaded that, in so doing, he had not sinned against God. Even St. Paul, till the Jews were incurably obstinate in their rejection of his message, always addressed himself in the first instance to the Jewsb: and in this he conformed to that express command, to “preach the Gospel unto all nations, beginning at Jerusalem.” The reason for this preference being shewn them, is assigned by the Apostle in the verse before my text: “Ye are the children of the prophets, and of the covenant which God made with our fathers; and therefore unto you, first, has God sent his Son to bless you.

  2.      Because the offer of the Gospel to them, in the first instance, would shew that Christianity could stand the test of the severest examination—

[Had it been made to the Gentiles first, the hearers would naturally have said. “These preachers are vile impostors and deceivers. Their Head and Leader has been put to death by the laws of his own country; and they come and persuade us that he was a divine person, dying for the sins of men. If they could bring any proof of what they say, why do they not persuade their own people first, and establish their religion in the place where these transactions came to pass? The reason is obvious: they know that their assertions will not stand the test of inquiry: and therefore they come to palm their falsehoods upon us, who cannot so easily detect them.” This would be a reasonable ground for rejecting all they said. But, when they first of all addressed themselves to the Jews, who knew all that had taken place, and therefore were good judges of the question before them, it seems at least that the preachers of this strange doctrine defied detection as impostors, and were persuaded of the truth of their own assertions. Had they not fully believed that Jesus was the Messiah, and that they could prove it beyond contradiction, they would never have thought of attempting to convince the very persons who had so lately put him to death, and the very persons to whom their statements must of necessity be so galling and offensive. As far as their judgment went, it is clear they must have thought their ground tenable against the whole world.]

  3.      Because the reception of it amongst them would stamp its truth beyond contradiction—

[Within fifty days of our Saviour’s crucifixion, thousands were, by one single address, converted to his religion; and from that day forward were multitudes overpowered by a conviction that was irresistible. At last, even their most bitter enemy, who had sought and laboured to extirpate Christianity, embraced it, and became the most zealous, active, and successful of all its advocates. Could this religion, established as it was without human power, and in the face of the most bitter persecution, be false? Had the powers of this world been engaged in its favour, or had force been used for the propagation of it, or had its doctrines sanctioned the indulgence of our corrupt appetites, it might possibly have succeeded, as the Mahometan delusion afterwards did. But it opposed all the passions and prejudices of mankind, and yet prevailed over them by the mere force of truth and the weight of evidence; and that not only over the poor and ignorant, but over multitudes who were fully competent to the task of examining its claims. The reception of it therefore, by them, was a public seal to its truth, and a recommendation of it to the very ends of the earth,]

  4.      Because the rejection of it justified the Apostles in offering it to the Gentiles—

[The Apostles, as we have seen, felt a backwardness to go to the Gentiles: but the obstinacy of the Jews compelled them: and this was their apology for so doing. No doubt, if it had so pleased God, both Jews and Gentiles might have grown to any extent upon the same stock. But God, in his inscrutable wisdom, had determined otherwise: and therefore “the Jews were broken off, that we Gentiles might be graffed in:” and in this was God’s righteous dealing manifest. As many as would walk in the steps of Abraham, were received to mercy: but when the proffered mercy was rejected and despised, the day of mercy closed upon them, and they were left to reap the fruit of their impenitence and unbelief.]

Our next inquiry must be,

  II.      What was the blessing which he was sent to impart?

The Jews expected a temporal Messiah, who should deliver them out of the hands of all their enemies, and exalt them to a state of unrivalled power upon earth. And, no doubt, to those who could see nothing beyond the literal sense of prophecy, the prophetic writings appeared strongly to justify this expectation. But this was not God’s purpose respecting them: it was a spiritual, and not a temporal kingdom, that Christ came to establish. Sin and Satan were the enemies that were to be subdued: and a kingdom of righteousness was to be established throughout the world. Holiness was the blessing which Christ was sent to impart:

Holiness, I say, was that which Christ was sent to bestow—

[He was not only to “make reconciliation for iniquity, but to make an end of sin, and to bring in everlasting righteousness.” “He gave himself for us, that he might redeem us, not merely from perdition, but from all iniquity also, and purify unto himself a peculiar people zealous of good worksg.” In truth, his very name was intended to designate this special appointment: “He shall be called Jesus, for he shall save his people from their sins.” And the whole Scriptures bear witness to this, as the great object which he came to accomplish — — —]

And, as it was the end, so has it also invariably been the effect, of the Gospel—

[There can scarcely be conceived a more just representation of the Gospel and its blessings than that which the miracle in the preceding context affords us. A man was lame from his birth. By the Apostle Peter he was healed in the name of the Lord Jesus Christ. And immediately you find the use which be made of the mercy vouchsafed unto him: “He, leaping up, stood, and walked, and entered with them into the temple; walking, arid leaping, and praising God.” Here you see a man previous to his reception of the Gospel: never has he stirred one step in the ways of God. Here also you behold him as soon as the word came with power to his soul: in the sight of all, he rises to newness of life. The House of God is the first place that he affects, in order that he may honour his heavenly Benefactor; and there, with a joy unknown before, he puts forth all his energies in the service of his God. Thus it was in the day of Pentecost: and thus it will be, though in different degrees, in all who truly believe in Christ.]

And what is blessedness, if this be not?

[If the healing of the man’s body was such a source of joy, what must the healing of the soul be? The truth is, that s n is the one source of all the misery that is upon earth: and the restoration of men to a measure of their pristine holiness in Paradise will restore them also, in the same proportion, to their pristine happiness. Holiness, in so far as it is wrought in the soul, is the commencement of heaven upon earth.]

  SEE then here,

  1.      What Christianity really is—

[It is thought, by the generality, to be plan devised and executed for the salvation of men from destruction. But this is a very low and contracted view of Christianity. It is a plan for the remedying of all the evil which sin has done: for restoring the Divine image to the soul, as well as for rescuing it from perdition. I pray you, brethren, to view it in this light; and to remember, that heaven itself would be no blessing to you, if sin had possession of your soul — — —]

  2.      What is the blessing now offered unto you—

[If Jesus was sent, in the first place, to the Jews, he is now sent to you: and the blessing which he first offered to them, he now offers to you. It is in this sense that “men are to be blessed in him; and for this shall all nations call him blessed.” Do not, I entreat you, suffer your minds to be drawn aside by earthly vanities. What have they ever done for you? or what can they do? If you were elevated to the highest rank, and put into possession of all that the world could give you, what would it all effect in a way of permanent and solid happiness? You would soon be forced to give the same testimony respecting it as Solomon did, that it is all “vanity and vexation of spirit.” But where did you ever find a person give such a testimony respecting holiness? Where did you ever find a man who was not happy in proportion as his in-dwelling sins were mortified, and all heavenly graces were exercised in his soul? O that you could be prevailed upon to try what this blessedness is! You would soon find that “the peace flowing from religion passeth all understanding,” and that “its joys are unspeakable and glorified.”]

MDCCXLVII

THE CRIPPLE HEALED BY PETER

  Acts 4:8–10.

Then Peter, filled with the Holy Ghost, said unto them, Ye rulers of the people, and elders of Israel, if we this day be examined of the good deed done to the impotent man, by what means he is made whole; be it known unto you all, and to all the people of Israel, that by the name of Jesus Christ of Nazareth, whom ye crucified, whom God raised from the dead, even by him doth this man stand here before you whole.

PERSECUTION for righteousness’ sake was foretold by Christ as the portion of all his people: and accordingly we find, that no sooner did his Apostles begin to publish the glad tidings of salvation, than they were arrested as criminals, and brought into a court of justice to answer for their conduct. Peter and John had healed a man who had been “lame from his mother’s womb.” In consequence of this, multitudes were gathered together, to inquire into this miracle, and to learn by what means it had been wrought. Peter declared to them all, that it had been wrought by that very Jesus, who had so recently been crucified by them, but who was risen from the dead, and possessed of all power in heaven and in earth. This testimony was the means of converting an immense number of persons to the faith of Christb. But it grieved and incensed the rulers, who immediately adopted measures to crush the rising sect; apprehending and imprisoning the two Apostles, and on the very next day bringing them to trial as disturbers of the public peace. Peter renewed the testimony he had before given, and persisted in declaring, that the miracle had been wrought by Jesus of Nazareth, in proof that he was risen from the dead, and was the true Messiah, the Saviour of the world.

In considering this miracle, we shall notice it,

  I.       As a ground of conviction to the Jews—

That a great miracle had been wrought, was manifest to all, insomuch that the rulers themselves were constrained to acknowledge it. Hence Peter took occasion to shew them,

  1.      That Jesus was indeed the promised Messiah—

[It was obviously beyond the power of man to effect so great a work, as that of restoring in a moment to the perfect use of his limbs “a man who was forty years of age,” and had been a cripple from the womb. Whence then did Peter and John obtain the power to effect it? This was the point which the rulers desired to ascertain; and this could be learned only from the Apostles themselves. Peter boldly answered the interrogatories which were put to him; and declared, that the lately-crucified, and now exalted, Jesus had empowered them to communicate this blessing to the mane. But how could he convey to them this power, if he were not himself alive? or how could he enable them to do what nothing but Omnipotence could effect, if he himself were not omnipotent?

This argument was addressed to the very people who had bribed the soldiers a few weeks before to say, that the Disciples had come, whilst they were asleep, and had stolen the body of Jesus from the tomb. But though the rulers had satisfied their nation by accounting in that manner for the supposed resurrection of Jesus, they did not now dare to bring forward such an absurdity in anwer to the Apostles: for of what use would the dead body of Jesus be? could that enable the Apostles to work a miracle? or would God communicate miraculous powers to them for the express purpose of sanctioning the most wicked falsehood that could be fabricated?

Here then the argument was incontrovertible: a miracle had been wrought: the persons who had been the instruments of effecting it, ascribed the power to Jesus, who, agreeably to the prophecies concerning him, had been “set at nought by the builders, and was become the Head of the corner:” there was therefore no alternative left, but to acknowledge Jesus as the true Messiah. How infatuated must they be, who could withhold their assent from so plain a truth!]

  2.      That they in God’s sight were the worst of murderers—

[They had not been able to fix any charge of guilt upon him: seeing that he had in all things approved himself “The Holy One and the Just:” yet had they insisted on his crucifixion, when Pilate, convinced of his innocence, had “determined to let him go:” yea, though he was “the Prince and Author of life,” they had preferred “a murderer” and destroyer of life before him. It was true, they had acted “ignorantly,” blinded by their own prejudices and passionsh: but still they were highly criminal in the sight of God; and must perish to all eternity, if they did not look to Him as their Saviour, whom they had crucified as a malefactor.

What a tremendous charge was this! To be accused of murder! of murdering the Prince of life, and “crucifying the Lord of glory!” But the charge was undeniable: and no hope of mercy remained to them, but by repenting of their guilt, and seeking to be cleansed from it in that very blood which they themselves had shed.]

But, as the miracle in this view is profitable chiefly to the Jews, we shall proceed to consider it,

  II.      As a ground of consolation to us—

Whilst we enter into all the feelings of the man that was restored, and are ready, as it were, to unite with him in all the expressions of his joy, we cannot but regard his miraculous restoration as calculated,

  1.      To confirm our faith—

[What cannot the Lord Jesus Christ effect? Whose soul can he not heal as easily, and as effectually, as he healed the body of that poor man? “Is there any thing too hard for him?” — — —]

  2.      To encourage our hope—

[Long had that man neglected the opportunities which the presence of Jesus at Jerusalem afforded him: for we cannot doubt, but that if he had applied to Jesus for relief, as myriads of others did, he would not have applied in vain. But now the mercy which he had never thought of seeking, was conferred upon him unsolicited. What then will not Jesus do for them that ask him? What though we have slighted him all our days, and have never so much as thought of him till this present hour; will he spurn us from his footstool? Has he not said, that “Whosoever cometh to him, he will in no wise cast out?” — — —]

  3.      To inflame our love—

[We wonder not at the ecstacies of the restored man: we should rather wonder if he had not so expressed his joy and gratitude. But have not we also cause for joy? Does not every recovery from sickness, or every continuance of health, proceed from the same source? and is it not equally a ground of praise and thanksgiving? The circumstance of his cure being miraculous attracted more attention, it is true; but it added nothing to the value of the blessing bestowed: and if we were duly sensible of the benefits we enjoy, we should glorify our God even as he did.

But what if the Lord Jesus Christ has healed our souls? What if, by his life-giving word, he has quickened us from the dead? Should not we praise and magnify his name? Would not “even the stones cry out against us, if we held our peace?” See what the prophet foretold as the effect of the preached Gospel; “Then shall the lame man leap as an hart, and the tongue of the dumb shall sing.” See what David experienced as the result of this mercy to his own soull; and know, that if the same external demonstrations of joy be not called for, the same internal frame of mind as the healed cripple possessed, should distinguish every one that professes to believe in Christ — — — “What shall I render to the Lord for all his benefits towards me?” is surely as proper to be asked on account of spiritual blessings, as of any mercies that can be vouchsafed to our poor perishing bodies.]

  IMPROVEMENT—

  1.      Let us seek ourselves to be living witnesses for Christ—

[Little did this healed cripple imagine what weight he added to the Apostles’ testimony, or how the sight of him confounded all the enemies of the Lord Jesus. And little does the consistent Christian imagine to what a degree he strengthens the hands of those who preach the Gospel. Truly we take courage when we can appeal to the effects of our ministry on the hearts and lives of our hearers. O let those who profess to have received the truth, shew, that the grace of Christ has wrought as effectually on them for the renovation of their souls, as it wrought on the cripple for the restoration of his limbs. Let every temper and disposition of our minds constrain our enemies to acknowledge, that “we have been with Jesus,” and are blessed monuments of his transforming power — — — Such an exhibition of his power and grace will glorify him more than all the bodily cures he ever wroughtn.]

  2.      Let us never be afraid to vindicate his cause—

[It was but lately that Peter was intimidated by the voice of a servant-maid; but now he boldly confronted the whole Sanhedrim, and charged them all with the murder of their Messiah. Thus, if the whole world were to rise against us for our attachment to Christ, we should not give way to any unworthy fears, or be deterred from confessing him openly before men. We must indeed look well to our own spirit, and guard against the intemperate sallies of an angry or vindictive mind: the apostolic rule should be rigidly adhered to, “Be ready always to give an answer to every one that asketh you a reason of the hope that is in you with meekness and fear:” but still we must never be ashamed of Christ, but “be faithful unto death, if ever we would receive from him a crown of life” — — —]

MDCCXLVIII

SALVATION BY CHRIST ALONE

  Acts 4:12.

Neither is there salvation in any other: for there is none other name under heaven given among men, whereby we must be saved.

FROM the account given us of the miracles wrought by our blessed Lord, we should be led, not only to acknowledge him as the true Messiah, but to consider what we ourselves may expect at his hands. His Apostles, Peter and John, had healed a man who had been lame from his birth. The spectators, filled with astonishment, were ready to ascribe the honour of this miracle to them: but they told them by whom it had been effected, even by Jesus, whom they had rejected; but who, notwithstanding their contempt of him, was, and by this miracle had proved himself to be, “the head-stone of the corner.” They then directed the attention of their auditors to their own eternal interests, and assured them, that as Jesus alone restored the cripple to the use of his limbs, so Jesus alone could save them from everlasting perdition.

In discoursing upon the words before us, it will be proper to notice,

  I.      What is implied—

Nothing can be more clearly implied than that there is salvation for us in Christ. It may be thought that it is unnecessary to insist upon so plain and obvious a truth, more especially among those who call themselves Christians: but this truth is far from being universally known; and the grounds on which it stands are very little considered: and, if it were as well understood as we are apt to imagine, still there would be a necessity for dwelling frequently upon it, on account of its vast importance, and of “determining with St. Paul to know nothing among our people but Jesus Christ, and him crucified.”

In confirmation of it, we shall appeal,

  1.      To the typical representations of Christ—

[There were a great variety of sacrifices under the law, which typified the Lord Jesus Christ. The lamb that was offered every morning and evening, foreshewed “the Lamb of God that should take away the sin of the world:” and the scape-goat, which bore the iniquities of all Israel into an uninhabited wilderness, exhibited in yet more striking colours the removal of our guilt by a transfer of it to the head of Jesus. To dwell on all the ceremonies that were appointed on different occasions for the expiation of sin, is needless: suffice it to observe, that “the blood of bulls and of goats could not take away sin;” and that if those offerings had not respect to Christ, they were altogether unworthy, either to be prescribed to man, or to be accepted for him. But the efficacy of those sacrifices for the ends for which they were instituted, proves, beyond a doubt, the infinitely greater efficacy of that sacrifice which Christ in due time offered on the cross.]

  2.      To the positive declarations concerning him—

[Nothing can be conceived more clear and strong than the Scripture declarations of Christ’s sufficiency to save. How forcibly has the prophet marked the extent, the fulnesse, and the freeness of his salvation! He invites “all the ends of the earth,” even persons defiled “with crimson sins,” to accept all the benefits of the Gospel, “without money and without price.” In the New Testament the same things are spoken with all the energy that language can afford. All, without exception, are exhorted to come to Christ, with all assurance that he will cleanse them from all sinh, and bestow upon them freely all the blessings of grace and glory. Is all this a mere mockery and delusion? It surely is so, if Christ be not “able to save to the uttermost all that come unto God by himk.”]

  3.      To matter of fact—

[We can draw aside the veil of heaven, and point to some before the throne of God, who are such monuments of grace as leave no doubt respecting the sufficiency of Christ to save any others whatsoever. Behold that man, a murderer; a murderer of no common stamp: he was not satisfied with shedding the blood of a few of his fellow-creatures, or of those who were deserving of death; but he “made the very streets of Jerusalem to run down with blood, and that with the blood of innocents.” Moreover, this was but a small part of the guilt he had contracted; so various and so enormous were his crimes. Yet is he, even Manasseh, a chosen vessel, in whom God is, and for ever will be, glorified.

Seest thou that woman also? We know not the particulars of her conduct; but she was so vile and notorious a sinner, that it was a disgrace to notice her, yea, our Lord’s condescending to notice her was made a ground of doubting his divine mission: nevertheless she also, though once possessed by seven devils, is now in glory. She received, while yet upon earth, an assured testimony, from our Lord himself, that her sins, numerous as they were, were all forgiven: and now is she singing the triumphs of redeeming love, as loud as any in heaven.

We could easily refer to a multitude of others, whose enormities were beyond all measure great, who nevertheless were “washed, justified, and sanctified, in the name of the Lord Jesus, and by the Spirit of our God.” But enough has been said to put out of all question the blessed truth we are insisting on, namely, that Jesus is a Saviour, and a great one, and able to deliver all who trust in himo.]

Let us now turn our attention to,

  II.       What is expressed—

What solemn asseverations are these in the text! One would have supposed that the former of them would have been quite sufficient: but the Apostle thought no repetitions superfluous, nor any accumulation of words too strong, on such a subject as this. Indeed, it is of infinite importance to every one of us to know, that, as there is salvation for us in Christ, so “there is no salvation in any other.”

  1.      There is not—

[In whom else can we find the requisites of a Saviour? In whom can we find a sufficiency, either of merit to justify, or of power to renew, a sinner? If we should apply to the highest angel in heaven to give us of his merit, he would tell us that “he himself is only an unprofitable servant; for that he does no more than is his duty to do.” If we should entreat him to change our hearts, he would confess his utter inability to effect so great a work. Shall we then look to ourselves? We are full of sin. Our merit is found—where? not in heaven truly, but in the lake that burneth with fire and brimstone. “Nor have we in ourselves a sufficiency even to think a good thought;” much less to renew ourselves after the Divine image. None but Jesus could atone for sin: none but Jesus could yield such an obedience to the law as should be capable of being imputed to others: none but Jesus can send down the Holy Spirit into the souls of men, or say to them, “My grace is sufficient for you:” and therefore “there is no other name under heaven given among men whereby we can be saved.”

If there were any other Saviour, the most eminent of God’s servants would have had some intimation of it. Abraham, the friend of God, and the father of the faithful, would probably have heard of him: but he knew of none other; for he sought acceptance through Christ alone, and was justified solely through faith in him. David too, the man after God’s own heart, who was inspired to write so much respecting Christ, would probably have been acquainted with such an important fact in order to his own salvation; but he sought refuge in none but Christ; “Purge me with hyssop,” says he, “and I shall be clean; wash me, and I shall be whiter than snow.” We might hope at least that some information of this kind would have been given to the Apostle Paul, who was more fully instructed in the mind and will of God than any other person: yet he knew of no other name but that of Jesus; he renounced all hope “in his own righteousness, that he might be found in Christ;” and “he determined to insist on nothing, in all his ministrations, but Jesus Christ, and him crucifiedy.”

Whether therefore we consider the insufficiency of all the creatures to stand in the place of a Saviour to us, or the utter ignorance of all the Prophets and Apostles respecting the appointment of any creature to sustain that office, we may be sure that there is none other than the Person mentioned in the text, who is a man indeed, but is, at the same time, “God over all blessed for evermore.”]

  2.      There cannot be—

[We presume not to be wise above what is written; or to say what God might have done if he had pleased: but we are fully warranted by the Scriptures to say, that, consistently with God’s honour, as the Moral Governor of the universe, man could not have been saved without a Mediator: nor could any mediator besides Jesus have been found to execute all that was necessary for our salvation. It was necessary that the justice of God should be satisfied for the violations of his law; that his holiness should be displayed in a marked abhorrence of sin; that his truth should be kept inviolate by the execution of his threatenings; and that his law should be honoured, as well by an obedience to its precepts, as by an enduring of its penalties. Now none but Jesus, who was God as well as man, could effect all these things, and therefore none but he could save us.

But there is yet another ground on which we may deny that any other could save us; namely, that if we were indebted to any other, either for righteousness or strength, we could not join in the songs of the redeemed in heaven, but must separate from the heavenly choir, and ascribe to ourselves, or to some other, (inasmuch as we were indebted to ourselves or them,) the honour of our salvation. And how would this comport with the dignity of Jehovah, who has determined “that no flesh should glory in his presence?” It is in vain to say that the glory would ultimately accrue to him: for if we be saved by, or for, any thing of our own, we may, and must, so far take the glory to ourselves: and that would create discord in heaven, and be irreconcileable with the honour of the Divine Majesty.]

  ADDRESS—

  1.      The careless—

[Wherefore are men so indifferent about their spiritual concerns? Is it that they are in no danger of perishing? If that were the case, why is so much said respecting salvation? and why are we cautioned so strongly against relying on any but Jesus Christ? Surely the very circumstance of Christ being sent down from heaven to die for us, is enough to alarm all our fears, and to convince us, that, if the salvation offered us could be procured by none but him, the danger of those who are not interested in him must be inexpressibly great. Let the careless then consider this; and flee for refuge to the hope that is set before them.]

  2.      The self-righteous—

[It is difficult to convince those who are looking to Christ in part, that they are really renouncing Christ altogether. But the Scriptures are so plain on this point, that there cannot be the smallest doubt respecting it. Salvation is “of faith, on purpose that it may be by grace:” and if it be, whether in whole or in part, by our own works, it ceases to be of grace: it must be wholly of grace, or wholly of worksc: it must exclude boasting altogether, or else admit it. But boasting must be excluded wholly: and therefore all dependence whatsoever on our own works must be wholly and for ever renouncede. If we will not accept salvation on these terms, “Christ shall profit us nothing.”]

  3.      The desponding—

[The person healed by Peter and John was a very fit emblem of our state by nature and practice. “We are transgressors from the womb.” But, desperate as in appearance our condition is, there is in Jesus a sufficiency of power and grace to make us whole: “his name, through faith in his name, shall give us a perfect soundness in the presence” of God and man. Let none complain as though they were beyond the reach of mercy: for there is nothing impossible with Jesus: “with him there is mercy; with him is plenteous redemption; and he shall redeem Israel from all his sinsh.”]

MDCCXLIX

CONTEST BETWEEN PREJUDICE AND RELIGION

  Acts 4:18–20.

And they called them, and commanded them not to speak at all nor teach in the name of Jesus. But Peter and John answered and said unto them, Whether it be right in the sight of God to hearken unto you more than unto God, judge ye. For we cannot but speak the things which we hare seen and heard.

WHEN we see the enmity of the human heart against religion in these days, we are ready to impute some blame to the persons in whom that religion is displayed: it scarcely seems possible that a thing so excellent and beautiful as true religion should be an object of offence. But if we look back to the first establishment of Christianity, we find that the same aversion to it was then manifested by ungodly men, even though it was exhibited in the purest form, and was recommended by the most beneficent and stupendous miracles. In the history before us we see in a very striking view,

  I.      The force of prejudice—

Nothing can be conceived more unreasonable than the conduct of the Jewish Rulers towards the Apostles—

[They saw that a wonderful miracle had been wrought in confirmation of the doctrine which the Apostles preached. Now what line of conduct would candour have prescribed? Would not any person under its influence have inquired about the doctrine, and compared it with the Holy Scriptures? Would he not have examined carefully whether there was any real connexion between the miracle and the doctrine, and whether it was indeed a testimony from Heaven to the truth of Christianity? But behold how the Jewish rulers acted on that occasion: they imprisoned the Apostles, tried them as criminals, disregarded all evidence in their favour, and, when they could not subvert the doctrine by argument, determined to suppress it by authority. They would have proceeded even to punish the preachers of it, if they had not been afraid of exciting discontent among the people: it was fear alone, and not equity, that prevented them from proceeding to yet severer measures. Their language, in effect, was this: ‘A great miracle has been wrought indeed; but we will not have it mentioned. The doctrine which it was intended to confirm, appears to be from God; but we will not have it mentioned. The tendency of the doctrine, as far as we can judge from the miracle, is most salutary and beneficial; but we will not have it mentioned. The preachers of that doctrine profess to have received a commission from God himself; but we will not suffer them to execute it. They tell us that they open to men the only possible way of salvation; but we care not for the salvation of men, nor will we suffer any further attempts to promote it. They tell us, that it is at the peril of their own souls to decline the office assigned them; but what care we about their souls? they shall not execute their office, though they, and the whole world, should perish through their neglect. They tell us they must obey God; but we care not for God: they shall obey us, and not God; and if they do not regard us more than God, we will make them feel the weight of our heaviest displeasure.’]

But unreasonable as this was, it shews, as in a glass, the precise manner in which the enemies of religion act at this day—

[The truth and excellence of Christianity are universally acknowledged, together with the obligation of all persons to obey it: yet no sooner does any one begin to obey it from the heart, than his friends and relatives endeavour to check his progress. In vain does he bring his sentiments to the test of Scripture; or urge the commands of God, and the awful judgments that will await him if unfaithful to his God: authority, as in the case before us, usurps the place of reason, and the will of man is put in opposition to the will of God. Unreasonable and impious as this is, it is the practice of parents, of masters, of all that are in authority, as far as the laws of the land, or the liberal spirit of the times, will admit — — — and wherever religion most flourishes, there will this conduct most openly prevail.]

This however, for the most part, serves only to call forth,

  II.      The power of religion—

Beautifully was it exemplified on the occasion before us. Behold the Apostles;

  1.      How firm their conduct!—

[Lately had they all fled from their Master through fear of participating his troubles; but now they face the whole Sanhedrim, undaunted, undismayed. They knew that God was on their side; and therefore they “feared not what man could do unto them.” This was, and ever will be, the effect of true religion: “the righteous are as bold as a lion:” and they who truly fear God, will cast off every other fear — — —]

  2.      How forcible their appeal!—

[Their words were few, but unanswerable: for who can doubt whether man should rule, or God? Who can hesitate to determine the question in general, or how to act upon it in his own case? If man can do more for us than God, or prove a more formidable enemy than God, then may we prefer his favour before God’s, and have a greater dread of his displeasure: but if man be so weak as to be crushed before the moth, then may we set at nought all his threatenings, and persist without fear in the service of our God. Indeed, if “we have seen, and heard” aright the blessed truths of the Gospel, we shall so feel their constraining influence, as to defy every effort of men or devils to counteract them.]

  From this history then we may LEARN,

  1.      What is that doctrine we are concerned to hear—

[That is the true doctrine which proclaims salvation in “the name of Jesus.” This it was which the Apostles preached; and which every minister must preach. There is indeed “salvation in no other name;” and therefore all who desire salvation should embrace it with their whole hearts — — —]

  2.      What is the treatment we must expect to meet with—

[If we either preach or profess the foregoing doctrine, we must expect the same scenes to be again realized as were exhibited in the Apostles’ days. The enmity of the human heart against God is still the same as ever; and “they who are born after the flesh will still, as much as ever, persecute those who are born after the Spirit.” “Let none then think it strange, if a fiery trial be sent to try them” — — —]

  3.      What is that conduct we are bound to observe—

[Amidst all the injuries they sustained, the Apostles yielded not either to invective or complaint. But they were immoveable as rocks. Thus must we possess our souls in patience, and maintain our profession steadfast unto the end — — —]

MDCCL

CHRIST’S SUFFERINGS FORE-ORDAINED

  Acts 4:27, 28.

Of a truth against thy holy child Jesus, whom thou hast anointed, both Herod, and Pontius Pilate, with the Gentiles, and the people of Israel, were gathered together, for to do whatsoever thy hand and thy counsel determined before to be done.

A COMPARISON of events with prophecy is a source of the strongest conviction and consolation to the mind. So the Apostles found it in the hour of trial, when, for the Gospel’s sake, they had been imprisoned, and menaced with the severest punishment that could be inflicted on them. They saw that the prophecies relating to their Divine Master had all been unwittingly fulfilled, even by his bitterest enemies: and they comforted themselves with the thought, that the same God, who had so accomplished his own gracious purposes in relation to him, would in like manner bring glory to himself out of the sufferings which they also were called to endure. They cite before God the prediction brought to their minds; and they declare, that, in all which had been done to the holy child Jesus, they saw nothing less than a complete accomplishment of God’s eternal counsels and decrees.

In discoursing on these words, I will,

  I.      Confirm their assertion—

The assertion is made in the form of an appeal to God: and it relates to the sufferings of Christ,

  1.      As fore-ordained of God—

[All of them were fore-ordained, when God determined to give up his only dear Son to die for the sins of men. Man had merited condemnation: and Jesus must be condemned by a legal process, and be “numbered with transgressors.” Man had incurred the penalty of God’s law, and was to be accursed from God: and Christ must die a death which God’s law pronounced accursed, even the death of the cross. In executing this judgment, there must be a concurrence of all orders of men, Jews and Gentiles, the highest rulers and the lowest populace; Jews, to accuse him according to their law; and Gentiles, to adjudge him to a death which was not recognised by that law, and which could be inflicted by Gentiles only. Man had deserved the utmost shame and contempt: and to these must Jesus be exposed, even as one “worthy to be abhorred” by all mankind. He must be scourged alsoc, though that was no part of the punishment connected with crucifixion. A vast number of very minute circumstances, also, were to attend his crucifixion. He was to be betrayed by one of his own Disciples; sold for thirty pieces of silver, the price of a slave; and, whilst yet upon the cross, to be taunted by the populace, and challenged, if he were not an impostor, to save himself. Vinegar was to be offered to him, instead of a draught that should assuage his anguish: lots were to be cast for his vesture: and though no bone of his was to be broken, he was to be pierced in his hands and feet, and in his side even to the heart. Together with these, and a multitude of other minute circumstances which were ordained of God to be attendant on his death, it was appointed that he should “make his grave with the rich.”

And all these things the Apostles speak of,]

  2.      As executed by man—

[The Psalmist clearly predicts the union of all manner of persons, Jews and Gentiles, rich and poor, in the execution of this bloody tragedy. And the Apostles call God to witness, that the prophecy adduced had been literally fulfilled in Herod and Pontius Pilate, with the Gentile soldiers and the people Israel. Yea, so exactly had every prophecy been fulfilled, that it seemed as if all the different classes had been called together, to examine carefully into the predictions; and each person had had his part assigned him, so that not one jot or tittle of them might remain unfulfilled. Judas shall betray him. The chief priests, unable, by reason of their subjection to the Romans, to execute their own law, shall deliver him to Pilate, the Roman governor. He, willing to pacify them, shall have him scourged; but afterwards shall be constrained, by their clamour, to give orders for his crucifixion. The populace shall be ready enough, each in his place, to fulfil the rest; and the Roman soldier, to ascertain, or complete, his death, shall pierce him with the spear. All shall be as active as if they had conspired together to perform their respective parts, and to accomplish every prediction respecting him. Thus it had been ordained of God that it should be: and thus, in fact, it was; even one acting an independent part, as occasion called for it, and as his situation enabled him to act: and thus was there as complete an agreement between the predictions and events, as between a seal with ten thousand lines and the impression taken from it.]

Their assertion being thus confirmed, I will proceed to,

  II.      Shew the proper and legitimate consequences to be deduced from it—

If we mark only the expressions in my text, we shall be ready to draw from them very erroneous inferences and deductions. We shall be ready to say, ‘If what these people did was only “what God’s hand and counsel had determined before to be done,” we must not condemn them: they were only instruments in the hand of a superior power: and if there be any evil in what they did, it must be traced to Jehovah himself, whose counsel had decreed it, and who, by his power, stimulated them to the commission of it.’ But all this is quite erroneous. Though God had ordained these things, he never instigated any man to the commission of them; he only elevated men to situations, where, if they were so disposed, they might execute all the evil that was in their hearts, and left them at liberty to follow their own will. It was thus that he elevated Pharaoh to the throne of Egypt, and gave him up to the hardness of his own heart: and Pharaoh, of his own mind and will, persisted in his opposition, till the Jews were irrecoverably delivered, and he with all his army were destroyed. Thus St. Peter told the Jews, that though Jesus had been “delivered according to the determinate counsel of God, they with wicked hands had crucified and slain him.” “As for God, he cannot be tempted of evil; neither tempteth he any mang.” In all that those murderers did, they were voluntary agents, and put forth only the evil that was in their own hearts. Therefore to them, and to them alone, must be imputed all the evil which they respectively committed.

But if we look to the facts, they will afford very rich and useful instruction. From them may be

deduced the following most important consequences:

  1.      That Christ is assuredly the true Messiah—

[If there had been but few predictions relative to the Messiah’s death, and they such as admitted of being carried into effect by a well-concerted conspiracy, the fulfilment of them would have had comparatively but little weight in a subject of such importance. But they were so numerous, so minute, and, if I may so express myself, so contradictory, that it was not possible for his friends to form a conspiracy equal to the occasion. Besides, there were many of the predictions which could not be carried into effect, but by enemies. Who but enemies could deliver him up to the Gentiles? who but enemies could nail him to the cross, and load him with such contempt, and pierce him to the heart with the spear? But when we see so many prophecies fulfilled by people wholly unconnected with each other, yea, and hostile to each other, as Herod and Pilate were, and Jews and Gentiles were, the conviction is irresistible: He is, and must be, the predicted Messiah, the Son of God, the Saviour of the world — — —]

  2.      That no opposition, however sanctioned by the great and learned, should at all weaken our conviction of the truths we have received—

[Against the Lord Jesus Christ were engaged all the great and learned of the land. But was his religion, therefore, the more questionable? No: if there had not been one added to his Apostles as a witness for him, he would still have been the same Almighty Saviour, worthy of all possible honour and trust. So I may say with respect to us at this day. Many will urge, as they did, in reference to our Saviour, “Have any of the rulers and of the Pharisees believed on him? But this poor people are cursed.” Yes, many will ask, with a kind of confidence, ‘What do your governors in Church and State think of your opinions? Do you find them walking in the same strict and self-denying ways that you do?’ I grant, there are not many rich, or mighty, or noble, or wise, that are called: and that, for the most part, it is to the poor that the Lord Jesus Christ is preached; and that by them, almost alone, is he received. But, if this invalidated not in any degree the testimony of the Apostles, neither does it weaken our testimony respecting the Gospel of Christ. “It is to the word and to the testimony” that we make our appeal; and by that must all sentiments be tried and judged. And, if we speak according to the Scriptures, we should not regard it, even though, like Elijah, we, in appearance, stood alone in the midst of the land. I grant, that singularity will not prove us to be right: but neither will it prove us to be wrong. Christ’s have ever been a “little flock,” and his way “a narrow way:” and if ever we would be saved, we must come forth, like Lot, from Sodom; and be saved, like Noah, in the Ark prepared for us.]

  3.      That no trial shall come upon us beyond what our all-wise God shall see fit to permit, and what our infinitely gracious God will overrule for our good—

[Of all the heavy trials which our blessed Lord sustained, there was not so much as one which was not allotted to him by infinite Wisdom, and rendered subservient to the great ends of his mission. No one could seize him before his time: and though they drove nails through parts full of small bones, and pierced his side with a spear, no one was permitted to break so much as one of his bones. Now, thus will God take care of us, both in our individual and collective capacity. The attempts to destroy his Church have been numerous and sanguinary: but the gates of hell have never been able to prevail against it. And our trials, also, may be heavy; but God has engaged, that “they shall all work together for our spiritual and eternal good.” We may well, therefore, adopt the language of the Psalmist; and say, “We will not fear, though the earth be removed, and though the mountains be carried into the midst of the sea; though the waters thereof roar and be troubled; though the mountains shake with the swelling thereof.” Behold the Lord Jesus Christ as enthroned in glory, and see in what his troubles have issued: or behold Joseph, when at the highest post of honour in Egypt, and his parents and his brethren were bowing down to him. There you see in what his successive trials issued; and how every one was but as a link in the chain of God’s eternal purposes; a link without which, humanly speaking, all God’s purposes respecting him had failed. Be not then cast down, because your troubles are numerous and heavy, and because you cannot yet discern what will be the end of them; but commit yourselves to God, in the assured expectation, that “if you suffer with your adorable Lord, you shall also reign with him in due time, and be eternally glorified together.”]

MDCCLI

THE BENEFIT OF UNITED PRAYER

  Acts 4:31, 32.

And when they had prayed, the place was shaken where they were assembled together; and they were all filled with the Holy Ghost, and they spake the word of God with boldness. And the multitude of them that believed were of one heart and of one soul: neither said any of them that ought of the things which he possessed was his own; but they had all things common.

WHETHER, as has been said by many, the blood of the Martyrs has been the seed of the Church, we will not undertake to determine: but we have no doubt but that persecution has greatly tended to benefit the Church in all ages: it has produced a greater degree of separation between the Church and the world, and has thereby contributed very essentially to keep the saints from much contamination, which from a closer union with the world they would of necessity have contracted. It has also driven them to prayer, and brought them help from above: and further, it has united them more with each other, and stirred them up to a greater measure of zeal in strengthening and encouraging one another to fight the good fight of faith. The very unreasonableness of the persecutors has in many instances confirmed the saints in their determination to hold fast the profession of their faith without wavering. Certainly if ever persecution was unreasonable, it was so in the instance before us. A most benevolent miracle had been wrought by the Apostles, who took occasion to proclaim the Lord Jesus Christ, in whose name they had wrought it, as the only Saviour of the world. To prevent the extension of their influence, the rulers and elders laid hands upon them and imprisoned them, and with many threats commanded them to speak no more in the name of Jesus. But, behold the effect that was produced, both on the Apostles, and on the whole infant Church! the Apostles were no sooner liberated, than they “went to their own company and reported all that had been said unto them:” and the consequence was, that they all betook themselves to prayer, and obtained help from God to prosecute their work with augmented energy and effect.

The points to which we would call your attention are,

  I.      The prayer they offered—

The particular point of view in which I wish this to be noticed is, as illustrating the holy superiority to all personal considerations, which the first Christians manifested in the midst of their deepest trials: they disdained to think of their own ease or interests, in comparison of God’s honour, and the welfare of mankind. Yet so far were they from ostentation, that it is from what is omitted, rather than from any thing expressed, that we collect this exalted sentiment. In their prayer,

  1.      They view the hand of God himself in their trials—

[They address Jehovah as the Creator, and consequently the Governor, of all things both in heaven and earth. They bring to mind a prophecy of David, wherein it was foretold, that all the powers of the world would combine against the Lord and his Christ. They acknowledge that this prediction had been verified in the opposition which had been made to their Divine Master, by all, whether Jews or Gentiles. But in all this they see and confess the hand of God, ordering and directing all things in such a way that his own decrees and purposes should be all fulfilled.

Now all this may at first sight appear to have been irrelevant to their case: for, what reference had it at all to their sufferings? The connexion between the two must, as I have said, be found in that which is implied, rather than in that which is expressed. It is as though they had said, ‘Thou, Lord, hast foretold that thy Church and people shall be persecuted: thou hast shewn us, in the person of thy dear Son, what we are to expect at the hands of ungodly men: but, as in his case, so in ours, nothing can be done but what thou thyself hast ordained; nor can the bitterest foe upon earth exceed the commission which thou, for wise and gracious ends, hast given him. We therefore bow not our knees to deprecate any trials, which thou mayest see fit to send, but only to ask of thee such a measure of grace, as shall enable us to sustain them, and such manifestations of thy power as shall carry conviction to the minds of our most obdurate enemies.’ Thus,]

  2.      They desire only that God may be glorified in them—

[They desire to rise to the occasion, and to have their energy increased in proportion to the difficulties which they have to contend with. Their own concerns are swallowed up, as it were, in the honour of their God. Happy attainment! How surely must those supplications prosper, which are dictated by such a principle, and proceed from such hallowed lips!]

The acceptableness of their prayer will be best seen in,

  II.      The answer they received—

“The house was shaken wherein they were assembled,” in token that God had heard them, and that he was able to effect whatever should most conduce to their welfare. The Holy Ghost also was poured out upon them in a more abundant measure, not in his miraculous powers, but in his gracious and sanctifying influences: so that the effect was immediately visible in all. Observe the effect which was instantly produced;

  1.      On the Apostles—

[In them we see an immediate increase of zeal and constancy: “They spake the word of God with boldness; not only not intimidated by the threats of their enemies, but greatly strengthened to execute their office with energy and effect; insomuch. that “with greater power than ever, they gave witness of the resurrection of the Lord Jesus.” Mark the connexion of this with their persecution; and see how influential their trials were to render their ministry more extensively beneficial. Their own souls were quickened by the opposition which they met with; they were strengthened from on high in answer to their prayers: every word they uttered was attended with unction and with power: having within themselves the fruits and evidences of Christ’s tender care, they could not but commend him to others, as an able and all-sufficient Saviour, and urge all to seek the blessings which they themselves so richly enjoyed.

Now it is thus that ministers are formed at the present day. If they have experienced but few trials, they possess, for the most part, but little energy. It is only when, under difficult and trying circumstances, “their eyes have seen, their ears heard, and their hands handled the word of life,” that they can speak of Christ with a feeling sense of his excellency. In speculative knowledge they may be complete; but in divine unction they will be very defective; and their words, from the want of that unction, will never reach the heart. Hence God generally permits his most faithful servants to be severely tried, in order that from their own experience they may be able to instruct and comfort the people committed to their charge.

Next, see the effect produced,]

  2.      On the Church at large—

[As in the teachers there was an immediate increase of holy zeal, so was there in the hearers a visible augmentation of heavenly love. Instantly “the whole multitude of believers became of one heart and one soul: neither said any of them that aught of the things that he possessed was his own; but they had all things common.” They all considered themselves as one body: and exactly as the different members of a body, the eye, the ear, the hand, the foot, employ their respective powers, not with a view to any separate interest of their own, but for the collective benefit of the whole, so did these Christians, as soon as ever they were “filled with the Holy Ghost;” every one selling his houses or lands to form one common stock for the support and comfort of the whole.

Mark then here also the effect of persecution; how it united the Lord’s people in one common bond, and advanced their mutual love to a height, which under other circumstances it would never have attained. Doubtless the particular act of casting all their property into one common stock is to be imitated only under circumstances similar to theirs: but the Spirit that dictated that act should abound in us, as much as in them: and it will abound in us in proportion as we possess the grace of Christ. The trials of the saints at this day being light, they know but little of sympathy, and make but little sacrifices for the good of others: but, if they were driven more to God by the sword of persecution, they would feel greater need of sympathy themselves, and would be ready to exercise it in a far larger measure towards others.]

  From whence we may LEARN,

  1.      Where to go with our troubles—

[Whither should we go, but to that God, who has ordained them all, and promised to overrule them for our eternal good? The Apostles indeed went first “to their own company, and reported all that had been said to them:” but this was for the purpose of comforting and encouraging them, and not with a view to obtain comfort or encouragement themselves; for that they betook themselves to prayer, having engaged all the Church to unite with them in their supplications. The benefit of this measure to all who engaged in it, you have already heard: whilst they were in the very act of pouring out their souls before God, an answer was given from on high; and every soul was filled with grace and peace. And say, brethren, has it never been so with you? Look back to seasons of affliction, when you could find no refuge but in God: have they not proved seasons of peculiar refreshment to your souls? Have you not received “strength according to your day,” so as not only to endure your tribulations, but to glory in them? — — — Bear in remembrance then that direction which God himself has given you; “Call upon me in the time of trouble, and I will hear thee, and thou shalt glorify me.” Yes, “cast your burthen on the Lord; and he will sustain you.”]

  2.      How to recommend our principles—

[It is to the shame of Christianity that there are so many parties amongst us, and that there is so little love exercised by them towards each other. Compare the Church at this time with the Church of Christ in that age: alas! at what a low ebb is vital godliness amongst the professors of the present day! Instead of uniting against the common enemy, they do little but dispute with each other: and, instead of every one denying himself for the good of the whole, they are all immersed in selfishness, and are intent only on their own personal ease or interest. But so did not the saints of old: they constrained their very enemies to say, “Behold, how these Christians love one another!” O that such seasons might speedily return, and that our eyes might witness them in this place! But it is to be feared that we shall never learn this lesson, till we are taught it in the school of affliction. Yet how much better were it to learn it from the example of the primitive saints, and especially from the example of “the Lord Jesus Christ, who. though he was rich, for our sakes became poor, that we through his poverty might be rich!” Beloved brethren, set these examples before you, and implore grace from God, that you may be able to walk in these blessed paths. Then will you “put to silence the ignorance of foolish men,” and constrain your very enemies to “acknowledge, that God is with you of a truth.”]

MDCCLII

ANANIAS AND SAPPHIRA

  Acts 5:3–5.

But Peter said, Ananias, why hath Satan filled thine heart to lie to the Holy Ghost, and to keep back part of the price of the land? Whiles it remained, was it not thine own? and after it was sold, was it not in thine own power? why hast thou conceived this thing in thine heart? thou hast not lied unto men, but unto God. And Ananias hearing these words fell down, and gave up the ghost: and great fear came on all them that heard these things.

IN contemplating the dispensations of Providence, there are some which, on a superficial view, we should be ready to accuse of severity; but, on a closer inspection of them, we shall find them to be replete with mercy. At the first establishment of the Jewish religion, Nadab and Abihu were slain for offering incense with strange fire; as Corah also and his company were for their rebellion against Moses. But such judgments, though terrible to the individuals concerned, had a direct tendency to benefit the nation at large; inasmuch as they proclaimed to all, that “God was greatly to be feared,” and “to be had in reverence by all them that are round about him.” Thus, at the first establishment of the Christian Church, Ananias and Sapphira were struck dead for endeavouring to impose on the Apostles, and for professing to give the whole produce of their estate to the Church, whilst they held back a part of it for their own use. In our text, Peter shews him the enormity of his offence, and inflicts upon him the judgment which he richly merited. To make a suitable improvement of this history, we shall notice,

  I.      The representation here given of the Holy Ghost—

The falsehood uttered by Ananias and his wife seems to have been designed only to impose on the Apostles and the Church: but St. Peter speaks of it as “a tempting of the Spirit of the Lord,” and “a lying to the Holy Ghost,” or, in other words, “a lying unto God.” Now from these expressions see who the Holy Ghost is:

  1.      He is a distinct person—

[It would be absurd to imagine that the Holy Ghost is a mere quality; for on such a supposition the language of the Apostle would have no meaning at all. If he is tempted and deceived, he must be a person: and accordingly we find him spoken of continually as one indeed with the Father and the Son, but yet as personally distinct from them.

He possesses the attributes of a person;—understanding, willc, and, if not affections, yet a susceptibility of impression suited to the manner in which he is treated by us. He sustains the offices of a person, being a Comforter, an Intercessorf, a Teacher, a Witnessh. He also performs the acts of a person; commanding, forbiddingk, judging. And, that we may not confound him with either of the other persons of the Godhead, he is spoken of as distinct from both, and as sent from the Father by the Son for specific ends and purposes, which, according to the plan proposed between the Sacred Three, were to be accomplished by him alone.]

  2.      He is the true God—

[This also is declared with no less clearness than the former: for, He is called by the incommunicable name, Jehovah. He has all the perfections of the Deity; eternity, omnipresencep, omniscience. He does the works that are proper to God alone: he formed the body of Jesus in the Virgin’s womb: qualified him for the office he was to sustain; is the author of every good work in ust; and inspired from the very beginning all the Prophets and Apostles, that they might communicate to us with infallible certainty the mind and will of God. He receives also the worship that is due to God only, and is joined with the Father and the Son as the glorious Being to whom we are consecrated in our baptismy, and as equally with them the source of all spiritual blessings.

From this view of the Holy Ghost we see with what propriety the Apostle spoke of him as “God;” nor do we hesitate for a moment to proclaim him, “The Most High God.”]

The more exalted our conceptions of the Holy Spirit are, the more shall we see,

  II.      The importance of approving ourselves to him in all things—

It is certain we may commit the same sin as Ananias and Sapphira did—

[Let us get a precise idea of what their sin was. Many in the Church sold their possessions, and laid the whole produce of them at the Apostles’ feet, to make a fund for the support of the Church at large. Barnabas in particular is mentioned as having done thisc. Doubtless this generosity gained them high credit in the infant Church: and Ananias and Sapphira determined to come in for a share of this honourable distinction. They sold their estate therefore; but not being able to trust God for their future support, or not choosing to relinquish all their temporal comforts, they agreed to keep back a part of the price, and to present only a certain portion of it to the Apostles. Wishing however to appear as eminent as others, they professed to give the whole produce; thus endeavouring to obtain the full credit of others, without making their sacrifice. This was their sin; a mixture of ostentation, of covetousness, of unbelief; a seeking of credit which they did not deserve, and a pretending to virtue which they did not possess.

This the Apostle calls “a lying unto,” and “a tempting of, the Holy Spirit:” for it was an attempt to deceive the Apostles, whom the Holy Ghost had invested with miraculous gifts and powers; and it tempted the Holy Spirit to shew whether he were an omniscient, holy, and just Being, or not.

Hence then it appears that all allowed hypocrisy is of the very nature of their sin. The short-comings and defects of a sincere Christian, though contrary to his profession, cannot properly be classed with their sin; but every wilful deviation from duty, especially if deliberate and persevered in, is in fact a lying unto God.

What then must be said of those who harbour any secret lust? — — — or make any reserve whatever in their obedience to God? — — — or do even what is right in itself from any corrupt motive? — — — A desire of man’s applause will carry some to great apparent heights of virtue; it will urge them to laborious exertions, and reconcile them to painful sacrifices: but God, who seeth the heart, will abhor all such offerings, and account them no better than that which Ananias and Sapphira presented to him.]

And it is certain also, that if we do, God will both detect and punish it—

[God not unfrequently exposes hypocrites to shame in this world; and suffers their hidden corruption to be brought to light. How often does it happen, that a person, who on the whole has maintained externally a creditable profession, is instigated by his predominant passion, whether of lust or covetousness, to an act that blasts his character for ever! But, if no such exposure take place in this world, the mask will be taken off as soon as we come into the presence of our God. Alas! what will be our sensations, and the sensations of many around us, when we are interrogated by our Judge in relation to things from which perhaps we gained the greatest credit? What must have been the surprise of Ananias and Sapphira, and of all their friends too, when the act which appeared so excellent, was proved so faulty, and was visited with so awful a judgment! Let us endeavour to realize that scene, and we shall have some faint idea of the hypocrite’s feelings at the day of judgment. We may easily deceive men; but “God will not be mocked:” to him every secret thought is open; and in the last day “he will make manifest all the counsels of our hearts.” Then, if not before, “our sin shall find us out;” and “the Holy Ghost himself,” whom we have tempted and deceived, shall “be a witness” against us to our everlasting confusione.]

  The only IMPROVEMENT we would make of this subject, is that which the Church itself made of the event—

[We read that “great fear came on all them that heard these things.” O that such a fear may come on all who hear me this day!

Tell me, O ye who live in the allowed indulgence of open and known sins; have ye no cause for fear? If this liberal act of Ananias was so abhorred of God, because of the insincerity that attended it, and brought such a tremendous judgment upon him, do you think that your iniquities shall pass unpunished? — — —

And, ye who profess religion, have not ye cause for fear also, lest your services at last should be found to have been only splendid sins? Remember that “God requireth truth in the inward parts.” If you had the whole armour of God upon you, and it were not fastened on with the girdle of truth, it would leave you exposed to all the arrows of the Almighty. Those who are “hypocrites in heart heap up wrath;” and “fearfulness will at last surprise themh.” Behold then, as our Lord said even to the Apostles, so say I to you, “Beware of hypocrisy:” beware lest ye profess more than ye design to practisek. Seek to have “your hearts right with God.” Entreat him to give you “the wisdom that is from above, which is without partiality, and without hypocrisy.” Then will the Spirit of God abide with you; then will the blood of Christ also cleanse you from the defilement which cleaves to your very best actionsm; and God the Father will delight in you to all eternity.]

MDCCLIII

THE DUTY OF MINISTERS

             Acts 5:20.

Go stand, and speak in the temple to the people all the words of this life.

CONSIDER the commission,

  I.      As given to the Apostles.

  1.      Suffer not yourselves to be intimidated—

[Execute the high commission you have received.

Assure yourselves of protection from on high.

Know that none can prevail against you any farther than God shall see fit — — — or than He can overrule for his glory, and for your good — — —]

  2.      Suffer not them to be robbed—

[The Gospel is the word of life and salvation (ver.29–32.)

It is the only means of life — — — and the effectual means to all who receive it — — —

Suffer not envious and wicked men to rob them of it.

Regard not your own bodily life, if you may but advance the life of their souls—]

  II.      As given to us at this hour.

We have the same word of life to preach to you—

[You hear it under far more favourable circumstances. None forbid us to preach it, or you to hear it — — —

You are come for the very purpose that you may hear it—]

Lo, then I now preach it to you—

[Christ has died that you may live.

Believe on him and you shall live.

This I declare to all, without hesitation and without exception.

Avail yourselves of the opportunity afforded you.

Contemplate the sad alternative if you reject our word.

If our word be not a savour of life unto life, it will be a savour to your death and condemnation — — —]

MDCCLIV

THE ENDS OF CHRIST’S EXALTATION

  Acts 5:30–32.

The God of our fathers raised up Jesus, whom ye slew and hanged on a tree. Him hath God exalted with his right hand to be a Prince and a Saviour, for to give repentance to Israel, and forgiveness of sins. And we are his witnesses of these things; and so is also the Holy Ghost, whom God hath given to them that obey him.

AMONG the various things which have weight and influence in forming decision of character, there is nothing so powerful as religion. The fear of God operates to the dissipating of all other fear; and the love of God subjugates or refines all creature attachments. Persons actuated by any other principle, will bend to circumstances: but religion will give us an uniform direction, like that of the needle to the pole. We see this very strongly illustrated by the conduct of Peter and the other Apostles. We acknowledge that they were not destitute of a religious principle during their Master’s life: but it was not till the day of Pentecost that they fully understood the nature of Christianity, or were completely subjected to its dominion. From that time, the most timid of them were emboldened to confess Him whom they had just before forsaken and denied. They had just been imprisoned for bearing their testimony to his office and character: yet, when threatened with still heavier vengeance, they undauntedly persevered: charging the very rulers themselves with the guilt of murdering the Lord of glory, and affirming that the very person whom they had crucified as a malefactor, was exalted to be the Saviour of the world.

In considering this address of theirs to the Jewish council, it will be proper to notice,

  I.      The testimony here borne to the Lord Jesus—

Observe,

  1.      The testimony itself—

[The Jewish rulers conceived, that, in having crucified the Lord Jesus, they had wholly subverted his influence in the world. But the triumph was altogether on the side of Jesus, of whom the Apostle testified, that he was raised to the most exalted state in glory. Jesus had foretold that he would rise again on the third day; and that, as he had come from the Father, so in his ascension he would return to the Father. And now the Apostle declared that this was accomplished in him: and that, though “he had been crucified through weakness, he was now raised by the power of God,” and seated at the right hand of his majesty on high.

He further declared, that he was invested with the highest honours. He had been crucified as a malefactor who had arrogated to himself the title of “The King of the Jews;” nor had he interposed to save himself. But he was now “exalted to be a Prince and a Saviour;” even the Supreme Governor of the universe, and the Saviour of the whole world, of all at least who would believe in him. However strange such claims might appear to his murderers, they were no other than what the prophets had taught them to expect, seeing that “every knee was to bow to him, and all the ends of the earth were to be saved by him.”

To this he added, that he was empowered to bestow the richest blessings. He was to be the one fountain of good to all his believing people, “giving repentance” to the most obdurate, and “forgiveness” to the most abandoned, the very instant that they should seek these blessings at his hands.]

  2.      The truth and certainty of this testimony—

[The Apostles all professed themselves “witnesses of these things;” that is, witnesses of his resurrection and his ascension, and consequently of those things which were the special objects of his exaltation.

Now certainly they were competent witnesses, both of the resurrection and the ascension of our blessed Lord: for, though they had not actually seen him rise, they had seen him frequently after he had risen, and had even eaten and drunk with him, and beheld him in the very act of ascending into heaven. The very incredulity which they manifested in relation to these things, is a strong confirmation that they did not hastily credit the report of others, or even their own senses, till they were overpowered with such evidence as was absolutely irresistible. They were also as unexceptionable witnesses as could possibly exist: for, being poor illiterate fishermen, they could not frame an imposture that should deceive the whole world; nor had they the smallest inducement to attempt it, since they could expect nothing but contempt and persecution in this world, and eternal misery in the world to come. They gave their testimony too in the most unexceptionable manner. If they had been impostors, they would have gone to a distance, where their conspiracy should not so easily have been detected; or, at least, have delayed till the present ferment had subsided; and have practised their imposition first on the weak and credulous. But, instead of this, they bore their testimony without any loss of time, and in Jerusalem too, where every falsehood could be so easily detected, and before all the Jewish rulers, who were most of all interested in disproving the facts attested.

As for the testimony by which the Jewish rulers endeavoured to invalidate the assertions of the Apostles, it still further established the very point which it was intended to disprove. For, if the guard slept, how could they tell what was done in their sleep? and why were they not punished? Why too did the rulers engage to screen them from punishment, when their disappointment and rage would rather have called forth their most vindictive efforts?

In addition to them, the Holy Ghost himself also bare witness to these things. The Lord Jesus had repeatedly declared, that, after his ascension to heaven, he would send the Holy Ghost to testify of him. On the accomplishment of this promise depended the validity of his pretensions. At the appointed time he fulfilled his word, and sent down the Holy Ghost in a visible manner on his Disciples. In this first instance then the Holy Ghost testified, that Jesus was indeed risen, and that he had ascended to the right hand of God. By the influence of the Holy Ghost, the Apostles were enabled to preach the Gospel in a great diversity of languages which they had never learned. They wrought also many and stupendous miracles in confirmation of their word. They were empowered also, by the imposition of their hands, to communicate the Holy Ghost to others. By all these things the Holy Ghost bore yet further testimony to the Messiahship of Jesus. By his communications also, of light, and peace, and holiness, he testified in the hearts of all who received the Apostles’ word: and to this hour does he continue to testify unto thousands in the same way.

Can we conceive that God the Father would have interposed in this astonishing manner to aid an imposture? Assuredly the facts so attested must be true; and Jesus is exalted for the ends and purposes which are specified in the text.]

To mark the immense importance of this subject, I proceed to shew,

  II.      The interest we have in it—

Of what importance this testimony was considered by the Jewish rulers we see by the effect it produced upon them: “They were cut to the heart,” from a conviction that the testimony was true; and they sought to slay the witnesses, that the truths asserted by them might be no further spread among the people. Now this whole record calls on us,

  1.      To believe in Christ ourselves—

[We are as much interested in the resurrection and ascension of Christ, as ever the Jews were, because by the one we know him to be the Messiah; and because by the other we know him to be able to fulfil all that he has promised to his believing people. We are perfectly sure that he is “a Saviour,” yea, the Saviour that was to come into the world; and that he has effected all which was necessary for our salvation, making a full atonement for all our sins, and working out for us a righteousness wherein we may stand perfect before God. We know also that he is “a Prince,” yea, the Prince who shall rule over the whole world, and bring all things into subjection to his will. In this double capacity we are assured that he is able to “give repentance” to our souls, by “taking away the heart of stone, and giving us a heart of flesh;” and at the same time so to blot out our iniquities, that no sin we have committed shall ever rise up in judgment against us, or be imputed to us in the last day. What can be more delightful tidings to fallen man? Let every one of us hear them, and rejoice in them, and bless God for them. Let us renounce every kind and every degree of self-dependence, and have all our righteousness and strength in Christ alone — — — And let none despond: for, if these tidings were proclaimed to those who had so recently imbrued their hands in the Saviour’s blood, and were at this moment seeking to slay all his chosen Apostles, to whom shall they not be proclaimed? or to whom shall they not be available, provided a penitential frame be really desired, and forgiveness of sins be fervently implored? — — —

At the same time let us receive Christ in his entire character, and look to him unreservedly for all his blessings. Let us not dream of “forgiveness” without “repentance,” or think of calling him “Saviour” without submitting to him as our Ruler and Governor. All that God has united in him for our benefit, must be united in us for his honour: nor must we presume, or even wish, to “put asunder, what God has so inseparably joined together” — — — As we must have nothing united with Christ for the salvation of our souls, so there must be nothing in Christ which we do not actually receive from him, and manifest to be enjoyed by us as a matter of our daily experience before God.]

  2.      To make him known to others—

[The Apostles no sooner received the communications of God’s Holy Spirit, than they preached the Saviour to all around them. Nothing could deter them from this blessed work. They had all been imprisoned; but they were not intimidated. They were menaced with severer punishment; but they made no account of any sufferings that could be inflicted on them; and when they were actually beaten, “they rejoiced that they were counted worthy to suffer shame for the Lord’s sake.”

Now this shews us what we also are to do. We must “confess Christ” openly before all, and commend him to all, that they also may be made partakers of his salvation. True, we are not all called to minister after the manner of the Apostles: but in our life and conversation we must preach to all around us, and be “living epistles of Christ, known and read of all men.”

At this period, through the tender mercy of God, there are greater facilities for the discharge of our duty than ever were afforded us before. There are societies without number for the diffusion of divine knowledge, both at home and abroad: and by aiding them we may all, in our respective spheres, contribute greatly to the spread of the Gospel, and the establishment of the Redeemer’s kingdom throughout the world — — —

Imitate, then, the holy Apostles in their zeal and love; and, whilst you look to Christ for salvation yourselves, endeavour to make him known to the whole world, as their Prince, and as “the Author of eternal salvation to all them that obey him.”]

MDCCLV

THE MAGNANIMITY OF THE APOSTLES

  Acts 5:41, 42.

And they departed from the presence of the council, rejoicing that they were counted worthy to suffer shame for his name. And daily in the temple, and in every house, they ceased not to teach and preach Jesus Christ.

IN the annals of the world we find many examples of magnanimity, which excite our admiration, and shame the lowness of our attainments. But it may well be doubted whether any single instance which we read of in profane history, will stand the test of close examination. Pride and ostentation were almost invariably the fountain from which the most specious actions of heathens flowed: and in proportion as the principle was bad, the action itself also must have been depraved. But in the passage before us, we behold a greatness of mind which was truly admirable, and in every point of view worthy of our imitation. In discoursing upon the conduct of the Apostles as it is here set forth, we shall,

  I.      Illustrate their magnanimity—

The whole of their spirit and conduct on this occasion was in the highest degree worthy of their high calling—

  1.      They gloried in all their sufferings for Christ’s sake—

[Poor and illiterate men are apt to be disconcerted if called into the presence of their superiors, especially if those superiors have the power and inclination to oppress them under the forms of law. But these poor fishermen, when summoned before the supreme council, pleaded their own cause with undaunted firmness, testifying against their very judges, that they had crucified the Lord, and exhorting them to believe in him as their exalted Prince and Saviour.

After having been unjustly imprisoned, and miraculously delivered from their confinement, they were again summoned before their oppressors, and again, though without either invective or complaint, they vindicated their conduct in an unanswerable manner: and, notwithstanding they were beaten, and menaced with severer treatment, and might therefore have felt indignation rise in their bosoms, they lost sight of all the injuries which they themselves had sustained, and gloried in their sufferings as an honour conferred upon them, an honour of which they deemed themselves utterly unworthy.]

  2.      They persisted unalterably and indefatigably in the path of duty—

[Though they gloried at present in their sufferings, it might have been expected that they would be very cautious of exposing themselves to the increased resentment of their persecutors. But they well knew that Jesus Christ was the only Saviour of the world, and that all must eternally perish who did not believe in him. They therefore lost no time, but instantly resumed their labours both in public and in private. They declared the death of Christ to have been an atonement for sin; they testified of his resurrection and ascension to carry on his work in heaven; and they proclaimed a full, a free, an everlasting salvation to all that would believe in his name. This was the obnoxious doctrine which they were forbidden to preach: but they proceeded on this one principle, that they were bound to “obey God rather than men:” and they were determined to suffer the last extremities rather than swerve from the path of duty, or relax, their exertions for the instruction and salvation of immortal souls.

But it was not their perseverance that we admire, so much as the spirit and temper with which they conducted themselves throughout the whole of their trials: they shewed a firmness that was invincible; but without petulance, without anger, without ostentation, without complaint. They acted, not from self-will, but from zeal for their Lord, and love to their fellow-creatures: and their glorying was, not from a proud conceit of being martyrs to their cause, but from a persuasion that to suffer any thing for Christ was the greatest honour that could possibly be conferred on mortal men; since it gave them an opportunity of manifesting their love to Christ, and rendered them conformable to his blessed image.]

Such being the example which they have set us, we would,

  II.      Recommend it to your imitation—

We are required to “be followers of them who through faith and patience now inherit the promises.” Therefore let me commend to your imitation, The principle from which they acted, the determination of heart with which they obeyed that principle, their view of the sufferings they were called to endure, and the manner in which they endured them.

That we may all resemble them,

  1.      Let us get that love to Christ, which was the governing principle in their hearts—

[Without a supreme love to Christ, it is in vain to hope that we shall attain to any eminence in the divine life, or indeed to any real experience of it. We shall never be willing to endure much for him, much less be able to glory in sufferings and shame for his sake, if our hearts do not burn with love towards him from a sense of what he has done and suffered for us. This therefore is the first thing we are concerned to seek after: let us get the knowledge of Christ as our crucified, risen, and exalted Redeemer, and, under the constraining influence of his love, let us devote ourselves entirely to his service.]

  2.      Let us, like them, be steadfast in our obedience to the will of Christ—

[We shall find many things both from within and from without that will endanger our fidelity to Christ. But nothing must be suffered to divert us from the path of duty. We owe allegiance indeed to our governors in all things lawful; but if their commands be opposite to those of God, there can be no doubt whom we are to regard in preference, and to whose authority we must yield obedience. We must therefore arm ourselves equally against the allurements of inward temptation, and the terrors of outward persecution; and have it as an established principle in our hearts, that nothing is, on any account, to interfere with our duty to God.]

  3.      Let us, instead of dreading the cross, account it an honour to suffer for our Lord—

[Sooner or later we must have a cross to bear, if we will be followers of Christ. We may be screened for a time; but “all who will live godly in Christ Jesus must suffer persecution.” Nor should any be ashamed of the cross; but rather, as Moses and all the saints of old, accounted the reproach of Christ to be their honour, and loss for Christ their gain, so should we rejoice and leap for joy, if we be counted worthy to endure any thing for our blessed Lord. To suffer for him is represented as a special favour conferred on us by God for Christ’s sake; a favour equal, if not superior, to the gift of salvation itself. In this light then let us view the cross; and we shall take it up with cheerfulness, and bear it with unshaken constancy.]

  4.      Let us very especially take heed to our spirit when we are under persecution—

[It is no easy matter to unite firmness and constancy with meekness and love. We are in danger on the one hand of Yielding to intimidation, or on the other hand, of indulging an angry, complaining, ostentatious, or vindictive spirit. It may be well therefore frequently to set before us the examples of our blessed Lord and his Apostles, that we may follow their steps, who returned nothing but blessing for curses, and fervent prayers for despiteful persecutions. The whole of our duty is contained in one short but comprehensive sentence (may God inscribe it on all our hearts!) “Be not overcome of evil, but overcome evil with good.”]

MDCCLVI

THE ZEAL OF MOSES

  Acts 7:22, 23.

And Moses was learned in all the wisdom of the Egyptians, and was mighty in words and in deeds. And when he was full forty years old, it came into his heart to visit his brethren, the children of Israel.

IT was urged against Stephen, that he was an enemy to Moses, and to the laws delivered by him. He, in vindicating himself against this charge, exalts Moses to the uttermost, as the greatest friend of Israel, who, at the peril of his life, and with the loss of all things, effected their deliverance from their bondage in Egypt.

In the hope that God, of his mercy, may raise up from amongst ourselves such friends to Israel, I will endeavour to shew,

  I.      The use to which Moses applied his distinguished talents—

Certainly his talents were of the most distinguished kind—

[In point of rank, he was second only to Pharaoh himself. in the whole Egyptian kingdom. Whether the government itself would ever have devolved on him, we cannot say: but, next to Pharaoh, he now possessed the greatest influence, and the most enlarged authority. His acquirements were of the very first order: “he was learned in all the wisdom of the Egyptians,” who were at that time the most learned people upon earth. Solomon himself, who was wiser than all the children of the east country, was commended especially by this, that “he excelled all the wisdom of Egypt:” and, consequently, the character here given us of Moses, as “learned in all the wisdom of the Egyptians,” is as elevated as any that could be given to mortal man. But to this was added experience, in all the most arduous affairs of state. When it is said, “he was mighty in words and in deeds,” we are not to understand it of what he was subsequent to his mission to redeem Israel from their bondage; but of his previous state, whilst he was yet in Pharaoh’s court, where he must of necessity find many occasions which called for peculiar wisdom in deliberation, and energy in action. At the same time, he was now in the very prime of life; not so young, as to act with thoughtless indiscretion; nor yet so old, as to be suspected of acting from a weariness of life, or a superstitious hope of meriting somewhat at the hands of God: he was forty years of age; at which time his judgment was fully matured: and, if he had affected worldly pleasures, he was fully capable of enjoying them with the richest zest, and for many years.]

Yet, with all these advantages, how did he employ them?

[Did he enjoy himself as one intent only on his own personal gratifications? No: he felt for the miseries of his oppressed brethren; and determined to interest himself in their behalf. He was aware that such a proceeding must be attended with great sacrifices on his part, and expose him to very imminent dangers. He must of necessity lose his place and situation in the court of Pharaoh; and, in uniting himself to the despised and persecuted Israelites, he could not fail to bring upon himself much reproach and suffering.: yet, having weighed, as in a balance, the evils which he must endure against the benefits which he hoped to convey, “he refused to be called any longer the son of Pharaoh’s daughter; and chose rather to suffer affliction with the people God, than to enjoy the pleasures of sin for a season; esteeming the reproach of Christ greater riches than the treasures of Egypt.” The benevolent desire of delivering his people from their oppression having been conceived in his mind, he instantly addressed himself to that good work: and, “seeing one of them injured by an Egyptian, he slew the Egyptian, and hid him in the sand.” But finding, the next day, that this action had been discovered, and knowing assuredly that, if he should be apprehended by Pharaoh, his life would be sacrificed, “he fled from the face of Pharaoh, and dwelt in the land of Midian.” How far the precise mode of carrying his desires into effect was right, I presume not to judge. It is the desire of delivering his people, and not the mode of his attempting that deliverance, that is the object of my commendation: and that is held forth to us, by God himself, as worthy of our highest admiration.]

And now let us consider,

  II.      The light which his conduct reflects on the general subject of Missions—

Methinks it reflects great light,

  1.      On the need there is of Missions—

[The state of the Israelites in Egypt very strongly illustrates the state of mankind at large under the bondage of sin and Satan. Truly “the god of this world” rules over men with most tyrannic sway; “leading them captive at his will,” and recompensing with nothing but evil their most laborious exertions. In one respect, the vassals of Satan are in a far worse predicament than they; for they are unconscious of their bondage, and even love their chains. Not only where the darkness of heathenism prevails, but even where the light of Christianity shines, are men enslaved by their lusts and passions; and yet are ready to account their bondage liberty; unconscious, too, in what that bondage will issue. To the miseries of oppressed Israel, so far at least as the cruel Egyptians could inflict them. death put a happy termination: but the slavery of Satan’s vassals is leading them to chains of everlasting darkness. Say, then, whether there be not need for such to be instructed, and encouraged to cast off the yoke with which they are bound? Yes verily: and to exert ourselves for the diffusion of such light and liberty is an employment worthy of the most elevated of mankind. No talents can be improved to better purpose than in such acts of benevolence as these.]

  2.      On the spirit with which they should be undertaken—

[Moses regarded all the honours and riches of Egypt as nothing, when put into competition with the service of God, and the benefiting of mankind. Nay, not only did the sacrificing of all earthly comforts appear trivial in his eyes, but even life itself was judged by him as of small value, in comparison of the discharge of his duties to God and man. Now, thus should it be with us. Whatever we possess of earthly distinctions, we should account it of no value, but as it may subserve the honour of God and the interests of our fellow-creatures. Instead of imagining that any elevation of rank exempts us from such labours, I hesitate not to say, that the possession of influence is itself a call for benevolent exertions; and the greater our talents are, the greater is the obligation upon us to improve them for our God. For every talent we possess we are responsible to God: and, if we are faithful in serving God to the utmost of our power, there is a glorious recompence awaiting us in the eternal world. “To this recompence we should have respect, even as Moses himself had:” and such a sense should we have of its transcendent excellency, that it should altogether swallow up all inferior considerations, and engage for God all the faculties we possess. These are the views with which a man should enter upon missionary labours, and the spirit with which he should pursue them: for then only can we embark in such a service with effect, when we engage in it with our whole hearts and our whole souls.]

  3.      On the success which may he hoped for by all who undertake them aright—

[Moses succeeded not at first. The very persons whom he sought to deliver were the first to “put him from them; saying, Who made thee a ruler and a judge over us?” And afterwards, when he was sent by God to deliver them, they only complained of him as occasioning their more augmented sorrows. And, after he had succeeded in bringing them into the wilderness, he found them only a rebellious and stiff-necked people, who loaded him with reproaches, and wished to return back again into Egypt. Of all the adults that he brought out of Egypt, two only ever inherited the promised land. Yet did Moses account his labours well repaid, because in their posterity they enjoyed all that he had fondly hoped to confer on them. Now, in like manner shall all who engage in missions sooner or later see their labours crowned with success. They may have many trials at first, and may appear to labour a long time in vain. And after that they have gathered a Church, they may find much discouragement arising from the untowardness of their converts. Yet, let them only wait on God, and the seed which seems long unproductive shall spring up, and bring forth an abundant harvest. And in this shall the Christian missionary succeed, far beyond all that Moses could reasonably contemplate. The prospects of Moses chiefly terminated on the possession of the promised land, and on the prosperity to be enjoyed there: whereas the Christian missionary knows assuredly, that every true convert shall possess, in due season, all the glory and felicity of heaven. And if his own converts be but few, still he has a consciousness that distant harvests may arise, when “the handful of corn which he cast on the top of the mountains shall shake like the woods of Lebanon, and they of the city shall flourish like grass of the earth.” And thus he has the consolation to hope, that “others more successful may enter into his labours; and that he who sowed, and those who reap, shall rejoice together in heaven for evermore.”]

  Let me now ASK,

  1.      Whence is it that Missionaries are so greatly wanting?

[The principles by which Moses was actuated were faith and love. “By faith,” we are told, he embarked in this sacred cause, and executed his work with such fidelity. But we are sadly defective in this grace. We see not with sufficient clearness the perishing condition of the heathen, and their need of that remedy which God has put into our hands. Nor do we feel that love for souls, which should overcome our self-love, and make us willing to give up ourselves to this difficult and self-denying work. We do not realize eternity as we ought. O! if we had just views of the eternal world, how empty would all earthly distinctions appear, and how important the work of missions! Dear brethren, we all have reason to be ashamed, and especially when we reflect on the wonders of redeeming love. How rich was the Lord Jesus Christ in the bosom of his Father; and yet, how poor did he become, that we, through his poverty, might be rich! This is the proper pattern for us to follow: and if once we be imbued with a sense of his love, we shall account it our highest honour to live and die for him.]

  2.      What is the best possible improvement of our talents—

[I am far from saying that all talent is to be directed in one channel. There is not any department of science wherein the most exalted talents may not be profitably employed. But, of all offices, that of a minister or a missionary is the most exalted. A minister, whether stationary, in the care of a single parish, or moving in the more extended field of a missionary, is the servant, the ambassador, the very representative of the Most High God; and, as such, has scope for all the talents that any man can possess. It is but too common amongst us to assign to youth of great promise those services whereby their temporal interests may be advanced, and to reserve for those of inferior capacity the service of God’s sanctuary. But this is very dishonourable to God, and very injurious to the souls of men. Let the conduct of Moses shame us: and let us all, whatever our talents or influence may be, devote them all to the service of our God, and to the promotion of our Redeemer’s kingdom. It is not indeed necessary that we relinquish the line of life in which divine Providence has called us: on the contrary, we are told to “abide in the calling wherein God has called us,” yea, “therein to abide with God:” but, whatever our peculiar talents be, and in whatever department of the state they are exercised, let us consider the service of God, and of his people, as having the first claim upon us; and let no personal interest be considered as worthy of a thought, in comparison of God’s honour, and the eternal welfare of mankind.]

MDCCLVII

THE DEATH OF STEPHEN

  Acts 7:59, 60.

And they stoned Stephen, calling upon God, and saying, Lord Jesus, receive my spirit. And he kneeled down, and cried with a loud voice, Lord, lay not this sin to their charge. And when he had said this, he fell asleep.

OF all histories, that of the Christian Church is the most interesting, and particularly that part of it which is recorded by the inspired writers. There we behold every thing portrayed with perfect fidelity; nothing is concealed, nothing exaggerated. The writers appear unconcerned about any thing but the truth itself; from which they leave all persons to draw their own conclusions. Large sums of money arising from the sale of different estates were lodged in the hands of the Apostles for the use of the Church; and in a very little time they began to be suspected of partiality to the natives of Judea, in preference to the Jews of foreign extraction. This they relate with perfect indifference, together with the method adopted by them to prevent the distraction arising from too great a multiplicity of concerns. Then having told us who were chosen by the Church to superintend their temporal concerns, they proceed to detail the history of one whose piety was most distinguished, and whose end was most glorious; and who, as being the first martyr in the Christian Church, was to be an example for the imitation of Christians in all future ages.

In relation to this history of Stephen, there are two things which we propose to notice;

  I.      The occasion of his death—

Being endowed with very eminent gifts, he maintained a controversy with the most learned Jews of different countries; and so confounded them with his arguments, that they had no alternative, but to acknowledge their errors, or to silence him by force. To this latter method they had recourse: they seized him, and brought him before the council, and accused him of blasphemy, that he might be put to death. In the chapter before us is contained his defence; which so irritated and inflamed them, that it stirred them up in a violent and tumultuous manner to take away his life. Let us consider distinctly its most prominent parts:

  1.      The statement—

[A superficial reader would scarcely see the scope and bearing of Stephen’s argument: but the argument will be found plain and clear, if only we bear in mind what the accusation was. He was accused of blasphemy against Moses, and against the temple, and the law, because he had declared that the Lord Jesus would execute his judgments on the whole nation. For these declarations he had abundant warrant, from the prophecies contained in the Jewish Scriptures — — — nor can we doubt but that, if he had been permitted to proceed in his argument without interruption, he would have proved every part of his assertions in the most convincing manner. But, as soon as they discerned the precise scope of his argument, they shewed such impatience as constrained him to break off abruptly in the midst of it. He had shewn them, tham Abraham was chosen of God whilst he was yet an idolater in an idolatrous land; that he and his posterity served and enjoyed God, long before the law was given by Moses; that Moses himself was rejected by the people whom he was sent to deliver; that he also had directed the people to look for another Prophet who should arise after him, and whom they must obey at the peril of their souls. He then shewed, that whilst the temple was yet in all its glory, and its services were performed with the strictest regularity, God had spoken of the temple in the most disparaging terms, as unsuitable to the majesty of Him who filled heaven and earth.

Here the drift of his discourse began to appear: the people saw that their temple and its services were not necessary to the enjoyment of God’s favour, and that they could afford no security to those who were disobedient to his word. Here therefore they manifested their wrathful indignation: which obliged him to drop the prosecution of his argument, and to proceed to]

  2.      The application of it to their hearts and consciences—

[Nothing could be more temperate or cautious than the foregoing discourse. But when Stephen saw the inveteracy of their prejudices, he changed his voice, and addressed them with an energy and fidelity that became a servant of the living God. They had indeed in their flesh the seal of God’s covenant; but they were “uncircumcised in heart and ears,” and “resisted the Holy Ghost,” who both by his word and influence strove to bring them to a better mind. They professed to venerate the prophets; but they were following the steps of their forefathers, who had uniformly persecuted those whom God had sent to instruct and warn them: yea, they had been the betrayers and murderers of their Messiah himself: and though they pretended a great regard for the law, and professed to be actuated by a zeal for its honour, they had never been truly observant of its commands.

Such is the character of persecutors in general: they are full of pride and wrath, and are so blinded by prejudice as to be incapable of seeing the wickedness of their own hateful dispositions. Their zeal for God’s honour is a mere pretence, a cover, and a plea for their own malignity. Look at them in every age, they all are actuated by the same spirit, and all tread in the same paths. Doubtless in addressing them we should first try what argument and persuasion will do; and we should exercise much patience towards them: but when we find that they shut their ears and harden their hearts against conviction, we should not be afraid to exhibit their conduct in its true light, or to set before them the judgments which they are bringing on their own souls.]

  3.      The confirmation of it by an actual vision of Christ himself—

[They were sufficiently irritated by this reproof; “they were cut to the heart,” even as if they had been sawn asunder; and “they gnashed upon him with their teeth.” But the preacher, “being filled with the Holy Ghost, looked up steadfastly to heaven, and saw the glory of God, and Jesus standing at the right hand of God:” and, being favoured with this vision, he declared to his persecutors what he saw. One might have hoped that this at least would have made them pause; but it inflamed even unto madness: “They cried out with a loud voice, and stopped their ears, and ran upon him with one accord, and cast him out of the city, and stoned him.”

Here we see how inveterate is that prejudice which instigates men to oppose religion: nothing can satisfy them; nothing can convince them: and the stronger the evidence adduced for their conviction, the fiercer will be their rage against their monitors and reprovers.

We have here also a striking instance of that hypocrisy which usually characterizes the persecutors of religion. They would not stone him in the city, because God had ordered that blasphemers should be put out of the camp before they were stone: and they took care that the hands of the witnesses should be first upon him: but they had not hesitated to suborn false witnesses against him; nor did they scruple to put to death a man whom, they could not convict of any crime. Thus the murderers of our Lord would not venture to put into the treasury the money which Judas had returned, though they had been forward enough to give it him as the price for his Masters blood: thus also it is in every age; the haters of God will stop at nothing to accomplish their wicked purposes; but they will “strain out a gnat at the very time that they are swallowing a camel.”

Here also we see how God supports his faithful servants. If he leave them in the hands of their enemies as it respects the body, he will supply them with consolations to support the soul. Stephen knew before that Jesus was at the right hand of God: but when he saw him there, and saw him “standing” there, ready to succour his oppressed servant, and to avenge his cause, his mind was fortified, and death was divested of all its terrors.]

Such was the occasion of Stephen’s death. We now proceed to notice,

  II.      The manner of it—

Violent as were the proceedings of his enemies, he was all composure. Behold,

  1.      His faith—

[He “knew in whom he had believed,” and that “HE was able to save him to the uttermost.” He knew that the soul, when liberated from the body, would continue to exist; and that its felicity consisted in communion with Christ. To Christ therefore the blessed martyr now addressed himself in prayer, and committed his soul into the Saviour’s hands. This was as solemn an act of worship as he could offer; for it was precisely the same as that which Christ himself had offered to his Father with his dying breath, when he said, “Father, into thy hands I commend my spirit.” Yet this act of worship was paid by Stephen to Christ, at the very time when he beheld the Father’s glory, and at the very time that he was full of the Holy Ghost. How evident is it from hence that Christ is God equal with the Father! and how evident that a prospect of dwelling for ever in his presence will disarm death of its sting, and support the soul under the most cruel sufferings!

This is the faith which we should cultivate: this view of Jesus as an almighty and all-sufficient Saviour will quicken us to every duty, and strengthen us for every trial, and make us victorious over every enemy. Though appointed as “sheep for the slaughter, we shall be more than conquerors through Him that loved us.”]

  2.      His love—

[In exact conformity to his Saviour’s example, he died praying for his murderers; “Lord lay not this sin to their charge!” This shews how far he was from feeling any thing of resentment in the rebuke which he had before given them: and it shews that the utmost fidelity to the souls of men will consist with the most fervent love towards them. Well had this holy man learned the precepts of his Lord. O that we also might obtain the same grace to “bless them that curse us, and to pray for them that despitefully use us and persecute us!” This is the test of real love. To love them that love us, is nothing: the vilest publicans will do that: but to love our enemies, to feel for them rather than for ourselves, to be tenderly concerned for them at the very moment that they are venting their utmost rage against us, and to be more anxious for the welfare of their souls than for the preservation of our own lives, this is Christian love; this is that love which is the fruit of the Spirit, the image of God, and the earnest of heaven in the soul. Possessed of such a spirit, we need not fear what man can do unto us; for even the most violent death will be to us only as reclining on a bed to sleep. Stephen, with this grace in his heart, and this prayer upon his lips, “fell asleep.”]

Here then let the world JUDGE;

  1.      Whether there be not an excellency in true religion?

[We acknowledge that many heathens have shewn a wonderful composure in death, yea, and a joyous exultation in it also: but then they have been borne up by pride and vanity, and the hope of man’s applause: no instance ever occurred of such an end as Stephen’s, except among the worshippers of Jehovah. Nothing but divine grace can give such meekness and fortitude, such faith and love, such tranquillity and joy. as Stephen manifested in that trying hour. On the other hand, divine grace will produce these things wherever it reigns in the soul: in proportion to the measure of any man’s grace will be his proficiency in these virtues. Compare then the spiritual man with one who is yet under the influence of his corrupt nature; compare, for instance, the mind of Paul after his conversion to the faith of Christ, with its state whilst he was keeping the raiment of Stephen’s murderers. Such a comparison would in one instant convince us, that there is a wonderful efficacy in the Gospel of Christ, and that a person under its full influence is as superior to others as the solar light is to the twinkling of the obscurest star.]

  2.      Whether the true Christian be not the happiest man?

[On the one side are proud and persecuting zealots; on the other are the meek followers of a crucified Saviour. Look at the frame of their minds; the one all rage and violence; the other all sweetness and composure. Let any man, with the Bible in his hand, survey that scene which we have just contemplated; and say, Whether he would not infinitely prefer the state of Stephen with all his sufferings, to that of his persecutors satiated with his blood? A man through cowardice may draw back from sufferings; but no man can doubt which of these parties was in the more enviable state: and how much less could he doubt it if he were to survey them in their present state; the one exulting in his Saviour’s bosom, and the other receiving the just recompence of their sins? O let all, whether oppressors or oppressed, contemplate this, and then make their election, “Whose they will be, and whom they will serve.”]

MDCCLVIII

PHILIP PREACHES CHRIST IN SAMARIA

  Acts 8:5–8.

Then Philip went down to the city of Samaria, and preached Christ unto them. And the people with one accord gave heed unto those things which Philip spake, hearing and seeing the miracles which he did. For unclean spirits, crying with loud voice, came out of many that were possessed with them: and many taken with palsies, and that were lame, were healed. And there was great joy in that city.

NO sooner was the Gospel preached with success, than Satan stirred up persecution against it; determined, if possible, to crush and annihilate the infant Church. But what he designed for the destruction of Christianity, God overruled for its speedier propagation, and its firmer establishment. The persecution which commenced with the death of Stephen was so bitter, that the new converts were constrained to flee from Jerusalem, in order to escape its violence; the Apostles alone daring to brave the storm. But the Christians who fled to all the surrounding country, carried the Gospel along with them, and published it in every place: and the very circumstance of their being persecuted on account of it, rendered them more earnest in spreading the knowledge of it, and gave it a deeper interest among the people to whom they spake. Philip, who, like Stephen, was one of the seven deacons, fled with the rest, and went down to Samaria: and there was made a happy instrument of diffusing widely the knowledge of his Lord and Saviour.

From the account given of him in our text, we are led to notice,

  I.      The subject of his discourses—

The “preaching of Christ” is a term commonly used in Scripture for the publishing of the Gospel in all its parts: it is said of the Apostles, that “daily, in the temple, and in every house, they ceased not to teach, and preach Jesus Christ.” Respecting Philip’s discourses we are more fully informed; for “he preached the things concerning the kingdom of God and the name of Jesus Christ.” He shewed them,

  1.      Concerning the kingdom of God—

[This kingdom had been distinctly spoken of by the prophets, as to be established in due time: and the Gentiles, as well as Jews, expected the erection of it about that time. The person to whom the throne of David belonged was now come; and, though rejected and crucified by his own subjects, he had set up a kingdom which should never be moved. His empire indeed was not like those of the world, but was altogether spiritual; it was established in the hearts of men, and was founded in righteousness, and peace, and joy in the Holy Ghost. Into this kingdom all are called; and all who would be saved must become the subjects of it, giving up themselves to Christ, as their only Governor and Redeemer.

This is the instruction which ministers in every age must give to those whom they address in the name of Christ. None can properly be called the natural subjects of this kingdom: for all by nature are subjects of Satan’s kingdom, and must be conquered by divine grace, before they will submit to the government of Christ: as the Apostle expresses it. they are “delivered from the power of darkness, and translated into the kingdom of God’s dear Son.” This then is the message, which, as God’s ambassadors, we declare to you in his name: you must all throw down the weapons of your rebellion, and submit yourselves to Christ, to be saved wholly by his grace, and to be governed wholly by his laws — — —]

  2.      Concerning the name of Jesus Christ—

[To the Apostles this name was more precious than words can possibly express: it was the foundation of all their hopes, and the source of all their joys. They had seen the efficacy of this name to produce the most astonishing effects; and they knew that “there was no other name given under heaven whereby men could be saved.” Hence they strove to commend the Lord Jesus to the whole world, proclaiming him in all his offices, and magnifying him as the Saviour of a ruined world — — — And what other theme is there so delightful to his ministers in all ages? To honour him, and exalt him, and commend him to the world, is the great office of a minister: and then is his ministry most successful, when he can be instrumental to the making HIM known and loved and honoured by the world at large — — —]

  3.      That Christ had now established his kingdom upon earth—

[It was well known, from the prophetic writings, that the Messiah was to come, and to erect an universal empire in the world. This Messiah was come; and Jesus had proved, by the most unquestionable evidence, that he was the person so long foretold, and so earnestly desired. These proofs Philip doubtless set before them — — — and declared to them the nature of that kingdom which was now established: it was not indeed such as the carnal Jews had expected, and such as existed among the heathen; it was a spiritual kingdom erected in the hearts of men, and consisting “in righteousness and peace and joy in the Holy Ghost” — — —]

  4.      That of this they might all become the happy subjects—

[Satan had usurped dominion over mankind, and had held his vassals in the sorest bondage: but his power was broken: Christ had “triumphed over him upon the cross, and had spoiled all the principalities and powers” of hell. By making atonement for sin, Christ had reconciled men to their offended God, and had obtained for them the privilege of becoming his sons. This privilege Philip held forth to them as of inestimable value, and as to be secured simply by faith in the Lord Jesus. In urging this point, no doubt he opened fully the riches of grace and love that are in Christ Jesus: and entreated all the people to embrace his proffered salvation. He would expatiate largely on the privileges which all the subjects of this kingdom should enjoy; their security from all evil, their possession of all good: in a word, he magnified the Lord Jesus Christ among them, as the only, and all-sufficient Saviour of a ruined world.]

This testimony he confirmed by miracles, which operated strongly to the conviction of their minds; as we shall see, whilst we consider,

  II.      The effect of his ministrations—

It is supposed by many, that the Gospel is productive only of melancholy: but far different was its fruit in Samaria; for “there was great joy,” it is said, “in that city.” But whence did their joy proceed? We answer,

  1.      From the temporal benefits by which the Gospel was confirmed—

[These were certainly very great, and gave much occasion for joy, even among those who had no spiritual perception of its excellency. It could not fail to rejoice all who were related to the persons on whom the miraculous cures were effected, yea, and all too who had any measure of benevolence in their hearts.

And there is similar ground for joy wherever the light of the Gospel shines: for it banishes many dark and wicked superstitions, infanticide, parricide, the burning of women at the funeral of their husbands, together with innumerable other cruel and horrid practices. And still more, wherever the Gospel is preached with power, the people at large, as well as those who feel its influence, have reason to rejoice in it: for there all benevolent institutions are set on foot; the education of poor children, and their instruction in the faith of Christ, are attended to; societies are formed for the visiting of the sick, and the relief of the needy; and the general tone of morals is raised: and all these are, to the ungodly, what miracles were in the days of old,) evidences of the truth and excellency of that Gospel, which produces such fruits.

We admit therefore that the miraculous cures were to them one source of joy: and we a affirm, that every city into which the Gospel now comes, has, on similar grounds, good reason for a joyful reception of it.]

  2.      From the spiritual benefits which they experienced in their own souls—

[Multitudes of them, who had long been “led captive by the devil at his will,” now had their chains broken, and were “delivered from the power of darkness, and translated into the kingdom of God’s dear Son.” A sense of God’s pardoning love was now shed abroad in their hearts: and they had “a Spirit of adoption given them, whereby they could cry, Abba, Father.” Now they were brought as it were into a new world; “old things passed away, and all things were become new:” they had new views, new desires, new pursuits, new joys, even such as they never before had the least idea of. Can we wonder then that their “joy was great?” The Gospel, when published by angels at the Saviour’s birth, was proclaimed as “glad tidings of great joy to all people:” and the prophets had all with one voice represented it in the same light — — — And we can appeal to all who have ever tasted its sweetness, that it is indeed “a feast of fat things full of marrow, of wines on the lees well refined.”]

  3.      From the eternal benefits which were opened to their view—

[The kingdom into which believers are brought, is but the commencement of that which is perfected in heaven. The peace and holiness which are enjoyed here, are the blossom which will be brought to maturity in a better world. Grace is glory begun; and glory is grace consummated. Besides, the subjects of the Redeemer’s kingdom will each have a crown and kingdom of his own: “the glory which his Father has given him, he has bestowed on them:” they all without exception are “kings and priests unto God;” and “they shall reign for ever and ever.” Who must not rejoice in such a prospect as this? Truly if, with such a view of the happiness laid up for us in the eternal world, we did not rejoice, we should be more stupid than beasts, more insensible than stones. But no one can be “begotten again to a lively hope of this inheritance,” without feeling in his soul a heaven begun, and “rejoicing in Christ with a joy unspeakable and glorified.”]

  APPLICATION—

  1.      Who then amongst us desires this joy?

[Behold how the Samaritans obtained it: they “with one accord gave heed unto the things which Philip spake:” and the same attention to the Gospel now will be productive of the same effects. The Gospel which we preach is the same as was preached by him: we “preach Christ unto you:” we preach him as “the Alpha and Omega, the first and the last,” the “All in all” in the salvation of man. O “give earnest heed to what the Scripture declares” concerning him; treasure it up in your minds, and live upon it in your heartsf; and it shall operate, as it did in them, to your present and eternal welfare.]

  2.      Are there any amongst us who experience this joy?

[Then endeavour to “walk worthy of Him who hath called you unto his kingdom and glory.” To this we would exhort you with paternal authority and loveh. Do you ask, How you are to walk worthy of him? we answer, By uniting closely with each other in faith and love, and being increasingly fruitful in every good workk. Let it be remembered, that this is the very end for which “God has called you out of darkness into his marvellous light,” that you should “shew forth his praise,” and glorify his name.]

MDCCLIX

THE STATE OF UNGODLY MEN

             Acts 8:23.

I perceive that thou art in the gall of bitterness, and in the bond of iniquity.

IT is no real disparagement to the Gospel of Christ, if some hypocrites be found among the professors of religion. This has been the case in every age of the Church, even when the temptations to hypocrisy were far less than they are at present. There was a Judas among the twelve Apostles, and a Simon Magus among the converts of Philip. Simon had appeared sincere in his professions of faith, and therefore Philip had baptized him. He had attached himself with admiration to Philip’s ministry, and therefore the true Christians regarded him as a brother: but he soon discovered the hypocrisy of his heart, and shewed that notwithstanding his pretensions to conversion and grace, he was still, as much as ever, in a state of nature. Hence Peter addressed him in the words of the text. In discoursing on them we shall inquire,

  I.      What is the state here described?

The various terms here used are not unfrequent in the Holy Scriptures. They import,

  1.      A state of subjection to sin—

[Nothing can so justly be termed “gall” as sin. It is indeed the bitterest gall, and the sorest bondage. Men may “roll it as a sweet morsel under their tongue, but they invariably find it gall in the stomach:” it may please them for a time, but at last “it will bite like a serpent and sting like an adder.” Let those, whose conscience is at all awakened, testify respecting this. Whether we be penitent or not, if our sin have found us out, if will prove a bitter cup. Peter wept bitterly at the remembrance of his guilt; and Judas, who was not a real penitent, could not even endure his own existence, when his conscience upbraided him with the act he had committed. And a dreadful vassalage it is to be led captive by sin. No slave in the universe is so much an object of pity, as he who “for a morsel of meat sells his birthright,” and for a momentary gratification consigns his soul over to perdition.]

  2.      A state of condemnation on account of sin—

[This necessarily accompanies the former. There is no freedom from condemnation where there is bondage to sin. Christ came not to save his people in their sins, but from them: and the certainty of punishment is that, which renders sin so bitter and so formidable. Were there no future account to be given of our actions, the bonds of iniquity would lose their terror: but it is the thought of hell that gives a poignancy to the accusations of conscience, and makes the sinner tremble at the prospect of death and judgment, and often wish for utter annihilation. We say not that every sinner feels such anguish of soul (for many are “past feeling, having seared their consciences as with an hot iron”), but we are sure that they would do so if they knew their state, and will do so the very instant they enter into the invisible world. They are therefore in the gall of bitterness, because “the wrath of God abideth on them.”]

That this is the lamentable condition of many amongst us will appear, if we inquire,

  II.      Who may evidently be “perceived” to be in that state?

While some are manifestly in a very different state, and the condition of others is dubious, there are some who are indisputably in the state just described—

  1.      They who are yet under the dominion of their former lusts—

[Simon had lately been a sorcerer, but upon embracing Christianity had ceased from the practice of his magic arts. Nevertheless his desire of gain and his love of man’s applause were altogether unmortified. Hence when a prospect of aggrandizing himself opened to his view, he was ready to return to his former course of life. Nor did he regard what means he used, provided he might but attain his end. And are there not too many amongst ourselves who are yet addicted to their former lusts? Are not many, who in the days of their ignorance were proud, passionate, unforgiving, still prone to relapse into their former sins the very instant that any temptation occurs? Are not many as earthly, sensual, and devilish, in their tempers and dispositions as ever? Let them then not deceive themselves—their state may be easily and clearly “perceived.” It was by such marks that Peter knew beyond a doubt the state of Simon; and by such may the state of every professor in the universe be determined. If they practise, or desire to practise, the same iniquities that they did in their unenlightened state, they are surely “in the gall of bitterness and the bond of iniquity.” “Whosoever allowedly committeth sin is most unquestionably the servant of sin,” and the child “of the devil.”]

  2.      They who pursue religion for carnal ends—

[Simon earnestly desired the power of conferring the Holy Ghost, and would have given a sum of money to obtain it. But from what motive did this spring? Was he desirous of honouring Christ, or of benefiting his fellow-creatures? No: he only desired to advance his own reputation and interest. Alas! how many are there who follow Christ from no better motive!. They hope that by mixing with the society of God’s people they shall promote their temporal interests. They wish to be caressed by religions persons, and to be held in reputation for their sanctity and zeal. They do not merely, as even sincere Christians too often do, feel a mixture of principle within them, which they mourn over and resist: but they act uniformly from selfish motives, and with a view to their own ease, interest, or honour. Need we ask the state of such people? It may be too easily “perceived.” Like those who follow Christ for the loaves and fishes, they are in the gall of bitterness and the bond of iniquity.]

  3.      They who are not attentive to their thoughts as well as their actions—

[Many, from the customs of the world, take care to regulate their outward actions, while their thoughts range at liberty and without controul. Simon conceived the thought of purchasing the power of conferring the Holy Ghost: and, instead of mortifying, indulged it. Peter, in his reproof, bade him particularly “pray, if perhaps the thought of his heart might be forgiven him;” and perceived by this thought, which he had so unadvisedly divulged, that his “heart was not right in the sight of God, and that he had no part or lot in the Gospel salvation.” And may not many amongst ourselves draw the same conclusion from the vain thoughts that lodge within them? We are well aware that the best of men may have sinful thoughts rushing into their minds; but will they harbour them? No: every true Christian may say as in the presence of God, “I hate vain thoughts.” But they, who “regard iniquity in their hearts,” are in a state of desperate delusion. God, who searcheth the heart, and trieth the reins, “will bring every secret thing into judgment,” and acquit or condemn, according as he sees the prevailing bent of the heart. If then our “thoughts be not so far captivated to the obedience of Christ” that we cherish those that are holy, and mortify all that are corrupt, we may perceive beyond a doubt that we are in the gall of bitterness and the bond of iniquity.]

  INFER—

  1.      What need is there for the professors of religion to examine their own hearts!

[Simon had been approved by his fellow-creatures, and even by an inspired servant of God. From hence doubtless he would augur well respecting his own state. Yet in the midst of all he only deceived his own soul. What need then have we to examine ourselves! The approbation of men is but a small matter. It is not he who commendeth himself, or is commended by others, but he whom the Lord commendeth, that shall stand before him with approbation in the last day. Judge yourselves then, brethren, that ye be not judged of the Lord. Examine not your actions only, but your desires, your motives, and your thoughts. By these will God determine your state in the last day; nor shall any but the upright in heart be accepted of him.]

  2.      What reason have true Christians to rejoice—

[The declaration made to Simon intimated that no true Christian was in his state. Blessed thought! If we really believe in Jesus, and experience the purifying efficacy of that faith, we have nothing to fear. The bonds of sin are broken asunder. Nor shall one drop of the cup of bitterness be ever tasted by us to all eternity. Rejoice, believer, in thy Deliverer: thou once wast in the state of Simon, a miserable, enslaved, condemned sinner; but now “the Son hath made thee free, and thou art free indeed.” “There is no condemnation to thee since thou art in Christ Jesus.” Rejoice evermore; but endeavour still to maintain a guard over thy words and thoughts. “Seek not great things for thyself,” nor “the honour that cometh of man.” Be more solicitous about graces than about gifts. And whatever God hath bestowed on thee, labour to improve it, not for thine own glory, but for the good of men and the glory of God. Thus shall it be evidently “perceived” that thou art in the way of peace, and thou shalt receive the plaudit of thy Lord himself in the day of judgment.]

MDCCLX

PHILIP AND THE EUNUCH

             Acts 8:35.

Then Philip opened his mouth, and began at the same Scripture, and preached unto him Jesus.

IF God have designs of love and mercy towards any person, he will be at no loss for means whereby to accomplish them. We can have no doubt but that the Ethiopian Eunuch was chosen, like the Apostle Paul, even from his mother’s womb; yet had he left Jerusalem, where all the Apostles were assembled, without obtaining any knowledge of Christ Jesus. Moreover, he was now going to his own country, where the light of the Gospel had never shone, and where he seemed to be altogether beyond its reach. But God, by an angel, ordered Philip to go into the desert, through which the Eunuch was travelling; and then, by his Spirit, directed him to join himself to his carriage; that so he might communicate to him the knowledge he stood in need of, and lead him to the enjoyment of everlasting life.

The Eunuch was reading an interesting portion of Scripture, which he did not understand: and Philip, at his request, went up into the chariot with him, and expounded it to him.

The points to which we would draw your attention are,

  I.      The passage expounded—

[This is one of the most important passages in all the prophetic writings. The prophets indeed all speak of Christ in some measure; but Isaiah more than any other; insomuch that he has been called, The Evangelical Prophet: but of all his writings, there is not any other part so full, so plain, so rich as this: it might be rather taken for a history of past events, than a prophecy of things to come; so minute and circumstantial is it, in all that relates to the person, character, and office of Jesus Christ.

The precise words which the Eunuch was reading, are a part of a discourse or prophecy beginning at the 13th verse of the 52d chapter of Isaiah, and extending to the close of the 53d chapter. Some difficulty in the explanation of them arises from a difference between the Hebrew copies, and the Septuagint translation, from which the words were quoted: though in fact the sense in both is nearly the same; namely, that the person there spoken of was treated with the utmost injustice; that no one would offer a single word in his defence; and that he was cut off as a malefactor. The main difficulty in the Eunuch’s mind was, to ascertain “of whom the prophet spake; whether of himself, or of some other person:” and this is a difficulty which the modern Jews are unable to surmount. The ancient Jews admitted, that the whole discourse related to the Messiah: but since the Messiah has come and fulfilled that prophecy, the Jews interpret it as referring to their nation, who were punished for their offences. But the most superficial reader will see in a moment the absurdity of such an interpretation: for we are told again and again, that the person who suffered, suffered for the sins of others, and not for his own; and that “by his stripes the people of God were healed.” So plain is the prophet’s whole discourse, that nothing but the most inveterate prejudice can prevent any man from seeing its accomplishment in Jesus Christ: and we trust, that, at a future period, it will be the principal source of conviction to the whole Jewish nation, and make them, as it did the Eunuch in his own country, instrumental to the salvation of the heathen world.]

Such is the passage which Philip undertook to explain. Let us next consider,

  II.      The exposition given—

[“He began at the same Scripture, and preached unto him Jesus.” Of course he would explain the terms, and shew the perfect accomplishment of them in Jesus, together with the impossibility of referring them to any other person. This was the method which Peter adopted on the day of Pentecost, when he shewed that David’s prophecy relative to the resurrection of Christ could not be interpreted of David himself, but was actually fulfilled in Christ. Now this passage would afford him a fair opportunity of declaring every thing relating to Christ, as far as the time would admit, and the occasion required. The person of Christ, as God’s Son and “Servant;” his unparalleled sufferingsc; the vicarious nature of those sufferings; (seeing that he had no sin of his own, but suffered under the load of our sins;) his resurrection to a new and heavenly life; his prevailing intercession for us at the right hand of God; and all the victories of his grace in the conversion and salvation of a ruined world: and lastly, the certainty of salvation to all who should know, and believe on himi: these, and many other glorious truths, he would have occasion to open to him, as lying on the very surface of the prophecy he was contemplating: and these truths well understood, and received into the heart as the ground of our hopes before God, are sufficient for every end and purpose of man’s salvation. What can be added to them to relieve a doubting mind? In the atonement and intercession of Christ there is all that is necessary to satisfy an offended God, and consequently to satisfy and heal a wounded conscience. What can be added to stimulate us to holy obedience? If the wonders of redeeming love will not operate effectually on our hearts, nothing will; we must be “past feeling,” “given over to a reprobate mind.”

“From this passage then we would preach Jesus unto you.” O contemplate what he has done and suffered for you! — — — think also of what he is yet doing for you in heaven — — — and let him now “see of the travail of his soul, and be satisfied” in the conversion and salvation of your souls — — —]

The excellence of his instructions may be judged of by,

  III.      The effect produced—

[The Eunuch’s eyes were opened, and he saw “that Jesus was the Christ, the Son of God.” Instantly therefore did he determine to surrender up himself to him as a faithful follower and servant: and, understanding that baptism was the rite whereby he must be admitted into covenant with him, he desired to have that rite administered to him without delay: which desire Philip hesitated not to comply with, as soon as he was convinced that his views of Christ were such as qualified him for admission into the Christian Church.

Who must not admire the decision of character here manifested. The situation of the Eunuch, as a leading person in a great empire, might seem to have justified his deterring such a step, till he had viewed it in all its bearings, and formed his judgment upon the maturest consideration. But his mind and conscience were convinced; and he would not give opportunity to Satan to get advantage over him: he therefore “conferred not with flesh and blood,” but gave himself up instantly and unreservedly to God.

Alter he was baptized, and Philip was in a miraculous manner separated from him, “he went on his way rejoicing.” And well might he rejoice in having found such a Saviour, and in all the rich communications of grace and peace which were now imparted to his soul — — —]

  Such being the effect of this blessed interview, let us LEARN,

  1.      To improve our leisure in reading the Holy Scriptures—

[The Eunuch, though so great a man, thought it not unworthy of him to study the word of God; nor, though occupied with the affairs of a kingdom, did he plead a pressure of business for the neglect of it: nor, though he found it beyond the reach of his understanding, did he cast it away as unintelligible: but regarding it as inspired of God, he searched into it with humility and diligence. Let us then follow his example: let us not plead, that it is the proper study of ministers only, or that we have not time to study it, or ability to understand it; but let us account it our delight to meditate on the word, on the Sabbath-day especially, and at all other times, whenever the necessary business of our respective callings will admit of it — — —]

  2.      To avail ourselves of every opportunity of instruction—

[Philip probably appeared but in a humble garb, such as befitted his employment, and the persecuted state of the Church at that time: but the Eunuch did not disdain to ask instruction from him, or to invite him up into his chariot for the purpose of obtaining it. He wisely judged, that they are the best instructors who are themselves taught of God: and, conceiving that Philip was better acquainted with the Scripture than himself, he gladly availed himself of the opportunity which his presence afforded him. Let us in like manner seek, whether from men or books, all possible information concerning the will of God: and let us remember, that, as the Eunuch had gained no saving knowledge at Jerusalem, where all the Apostles were, yet found it in the desert, so may we be guided into all truth by the instrumentality of persons from whom we might least expect so rich a boon. “God will divide to every man severally as he will,” and by whom he will.]

  3.      To follow the convictions of our own conscience—

[As soon as the Eunuch saw the path of duty, he followed it. He had before, from heathenism become a Jew; and now, from being a Jew, he embraced Christianity. Now he might well have suspected that all the courtiers in his own country would accuse him of unpardonable weakness and versatility: but he regarded not the judgment of man: he desired and determined to approve himself to the heart-searching God: and it was in consequence of this that he went on his way rejoicing. If he had halted in his mind, or indulged the fear of man, he would not have been favoured with those sublime and heavenly joys: but “those who faithfully serve God, God will honour.” Let us then, like Caleb and Joshua, “follow the Lord fully:” if we stand alone, like Elijah, let us not be ashamed; but whatever God requires us to do, let us do it instantly and without reserve.]

MDCCLXI

THE ETHIOPIAN EUNUCH’S CONFESSION

             Acts 8:37.

I believe that Jesus Christ is the Son of God.

CIRCUMSTANCES, apparently casual, are often productive of the most important results. The Ethiopian Eunuch, a proselyte, “had been up to Jerusalem to worship;” and, on his return homewards, was reading a portion of the 53rd chapter of Isaiah. Philip, who was at that time at Samaria, was ordered by an angel to go southward, towards Gaza. In this journey he saw the Eunuch, sitting in his chariot, and reading: and, being directed by the Holy Spirit to go and join himself to the chariot, he did so; and, at the Eunuch’s request, went up and sat with him in his chariot, and explained to him the portion of Scripture which he was reading. The Holy Spirit then accompanied the word with power to the Eunuch’s soul: and Philip, on the Eunuch’s expressing a wish to enter into the Christian Church by baptism, admitted him to that ordinance, having first heard from him this open confession, “I believe that Jesus Christ is the Son of God.”

Now, at first sight, there appears little that is interesting in this acknowledgment. But we shall find it highly instructive, if we consider it, as we ought,

  I.      As a summary of Christian doctrines—

Such it has been regarded on all occasions. Nathanael addressed our Lord in terms precisely similar: “Rabbi, thou art the Son of God; thou art the King of Israel.” And Peter also, in his own name and that of all the Apostles, said, “We believe and are sure that thou art that Christ, the Son of the Living God.” In these expressions all of them intended to convey a general view of their creed; and not of their speculative opinions merely, but of the most influential convictions of their souls. The avowal in my text was given in answer to that question, “Dost thou believe with all thine heart?” It must be understood, therefore, as comprehending,

  1.      A simple affiance in Christ—

[This, of necessity, is comprehended in it: for to what end would it be, to acknowledge Christ as the Messiah, if we do not rely upon him in that capacity? The devils could say of him, “We know thee who thou art, the Holy One of God;” but they had no hope in him, nor could they derive any benefit from him. True faith brings us to Christ for salvation; causes us to renounce every other hope; and engages us to rely on him as our “All in all” — — —]

  2.      An unreserved devotion to him—

[If we believe in Christ as having redeemed us by his blood, we must also of necessity surrender up ourselves to him as his peculiar people. Has he offered himself a sacrifice for us; we must “offer up ourselves as living sacrifices to him.” To call him Lord, Lord, without doing his holy will, would only delude us to our ruin. If we believe that “he has bought us with a price, we must glorify him with our body and our spirit, which are hise.”]

But this confession must also be considered by us,

  II.      As a qualification for Christian privileges—

In this precise view it was uttered by the Eunuch. He applied for Christian baptism: and this question was put to him as a test, “Dost thou believe with all thine heart? If so, thou mayest.” Now this is, to all, a necessary qualification,

  1.      For baptism—

[Children cannot, in their own persons return an answer to this question; and therefore the question is put to their sponsors; who have no right to appear as sponsors, unless they can answer it from their hearts, as the Eunuch did. And they bind themselves to contributa, as much as in them lies, to the instilling of these principles into the minds of the children whom they thus present to the Lord. And the children themselves, when they come to an age capable of comprehending the engagements thus made for them, are bound to take them upon themselves; and, when confirmed by the bishop, they do actually take them upon themselves; professing, each for himself, his belief in Christ; and devoting himself entirely to the service of his Lord. And in this view, the ordinance of confirmation, as administered in the Established Church, is of the utmost importance to be well improved by ministers, for the benefit of their flocks; and by young people, for the everlasting benefit of their own souls.]

  2.      For the Lord’s Supper—

[To come to the Lord’s table, as many do, at the three great festivals of the Church, and to neglect it all the year besides, is to shew at once, that they enter not into the true spirit of that ordinance. And to attend it as a test for the holding of a public office, is an horrible abuse of it: which, we thank God, is now abolished. But, for judging of ourselves, whether we be in a state fit to attend upon that divine ordinance, we cannot conceive a better test than this, which Philip here administered. In corning to the table of the Lord, we profess to feed upon the body of Christ which was broken for us. and the blood of Christ which was shed for the remission of our sins; and to dedicate ourselves to him afresh, as his devoted servants. If we do not this in reality, we only deceive our own souls. Here, however, it may be useful to mark what the proper medium is, in the application of this test to persons as a qualification for attending upon the table of the Lord. The Church of England, in her practice at least, is too lax; whilst those who dissent from her are too rigid. That minute inquiry, into what is called the experience of individuals, and persons sitting in judgment upon it, goes far beyond what is authorized by Scripture. The Apostle says, “Let a man examine himself, (not stand up to be examined by others. and so let him come.” The true medium is that which Philip observed: and if the Eunuch had answered falsely, as Simon Magus unhappily didg, the blame must have rested on himself alone. But I cannot too earnestly exhort every one of you to put the question to himself with deep sincerity; and never to approach the table of the Lord but under a sense of your entire dependence upon Christ, both for “mercy to pardon, and for grace to help you in the time of need.”]

In fact, this view of Christ is never duly appreciated, unless it be regarded,

  III.      As a title to all Christian blessings—

[Nothing but faith in Christ is necessary for salvation. (Of course, I speak not of it as a speculative assent, but as an operative and influential principle, such as we have represented it under our first head.) So it was declared to be by St. Paul, and by our Lord Jesus Christ himself. Such it was declared to be in the commission given by him to his Apostles. Such it was proclaimed to be in the answer given to the inquiring Jailer, “Believe in the Lord Jesus Christ, and thou shall be savedk.” By this are we made children of the Living God. By this we obtain peace to our own soulsm. By this are we sanctified from the power of sin. And by this are we made partakers of the kingdom of heaveno. Without this operative faith, nothing under heaven will prevail for any man’s salvation. Not Paul himself, in his unconverted state, could have been saved without it. On the other hand, no man, whatever he may have been or done, can perish, not even Manasseh himself, if he come to God with a simple faith in the Lord Jesus: for we are assured, that “the blood of Jesus Christ will cleanse from all sinq,” and that “all who believe in him shall be justified from all things.”]

  Now, then, permit me to INQUIRE, brethren,

  1.      What is the state of your souls in relation to this all-important matter?

[Can you, in the very way that the Eunuch did, declare, “I believe that Jesus Christ is the Son of God?” I ask not, Whether you approve of that as an article of your creed? but whether it forms the one ground of all your hopes, the one source of all your happiness? Dear brethren, be not satisfied with repeating it in your creed; but get it fixed as a rooted and influential principle in your hearts — — — You must acquire it, even as the Eunuch did, by a diligent study of the Holy Scriptures, and by the teaching of the Spirit of God — — —]

  2.      What effect does it produce on your hearts and lives?

[You see what effects this faith produced on the Eunuch, how he desired baptism, and devoted himself to the Lord, without ever once considering what effect this conduct might have on his earthly prospects. Like Moses, he esteemed the “reproach of Christ greater riches than all the treasures of Ethiopia,” and greater honour than all that Candace could confer upon him. And to him it became a source of the sublimest joy, such as he had never experienced in all his life before: “He went on his way rejoicing.” Let me then ask, whether your faith operate in this way on you? It should so operate: it will so operate, if it be genuine. O that all of you might go to your respective homes this day, in the very spirit in which the Eunuch prosecuted his journey! God brought Philip to him for this end. And who can tell, hut that God has brought us also together for the same blessed end at this time? Dear brethren, rest not till your faith fill you with the same heavenly joy; nor ever cease to wrestle with God in prayer, till he make you like monuments of his grace on earth, and like heirs of his glory in a better word.]

MDCCLXII

CONVERSION OF ST. PAUL

  Acts 9:3–6.

And as he journeyed, he came near Damascus: and suddenly there shined round about him a light from heaven: and he fell to the earth, and heard a voice saying unto him, Saul, Saul, why persecutest thou me? And he said, Who art thou, Lord? And the Lord said, I am Jesus whom thou persecutest: it is hard for thee to kick against the pricks. And he trembling and astonished said, Lord, what wilt thou hare me to do?

IT has pleased God to give us every evidence of the truth of our religion, that the most scrupulous mind could desire. The proofs arising from prophecies and miracles, are such as to carry irresistible conviction to every candid inquirer. But suppose a sceptical person to wish for further proof, and to say, ‘Let me see a man, who, being fully competent to judge of the question, and decidedly hostile to Christianity in his heart, is yet convinced at last of its truth: let me see him, while yet all the opportunities of detecting imposture are open to him, embracing Christianity himself, and propagating it with all his might, and braving death in its most tremendous forms in support of it: then I shall be indeed convinced that it is of Divine original:’ I say, suppose a person unreasonable enough to desire such a proof, and determining, like Thomas, not to believe, till this evidence has been afforded him; we would meet him on his own ground, and produce him precisely such an instance as he requires. In the conversion of the Apostle Paul all these things unite: and, from the frequency with which that event is related in the Scriptures, it seems to have been intended by God as a strong confirmation of the truth of our religion. In the passage before us, it is stated by the historian: but, in two other places, it is related by St. Paul himself; who adduces the circumstances that attended it as an unquestionable proof of his own Divine mission, and of the truth of that Gospel which he preached.

In considering St. Paul’s conversion, we shall notice it in different points of view;

  I.      As a record for our instruction—

To enumerate the particular truths illustrated and confirmed by this event, would be endless: we shall therefore wave all mention of them, and confine our attention to the two leading features contained in the history; and observe,

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