Acts 15:10, 11.

Acts 15:10, 11.

  1.      How blindly man acts in the discharge of his duty—

[If ever there was a man that possessed advantages for the knowledge of his duty, it was Saul of Tarsus. He was educated under Gamaliel, the most eminent teacher of his day, and made a proficiency in learning beyond most of his contemporaries; and he was eminently distinguished for those moral habits, which peculiarly qualify the mind for the reception of truth. Yet behold, this man conceived himself to be rendering acceptable service to his God, while persecuting his Church with the most unrelenting barbarity. Methinks, even reason itself should have taught him, that men ought not to be so treated, merely for entertaining novel sentiments, and for following the convictions of their minds. If indeed they were violating the public peace, and destroying the welfare of the state, the ringleaders of them might well be apprehended and tried: but to seize all whom he could lay his hands upon, and to drag women as well as men to prison and to death, for no other crime than that of peaceably professing a new religion, was as contrary to humanity as to common sense.

Happy would it be if this erroneous mode of serving God had been confined to that age! but there are still many, who “have a zeal for God, but not according to knowledge;” many, who can see the wicked going on in their wickedness, and never once stretch forth their hand to turn them back; but the moment they see persons embracing and obeying the Gospel of Christ, are filled with alarm, and think any methods proper to be used for stopping their progress. Our Lord himself told us beforehand, that it would be so, and that men would even “think they did God service in killing his devoted followers.” Were these malignant dispositions found only among the ungodly and profane, we should not so much wonder at them: but they are found equally among the wise, the moral, and the conscientious. And this shews us, that when we see such persons opposing the Gospel, we ought to pity them, and to pray for them, and to give them credit for meaning well, even whilst they are fighting against God with all their might. And it may teach us at the same time, that we also are fallible, and that we may be deceiving our own souls, even whilst we are most confident that we are acting right. “There is a way, says Solomon, that seemeth right unto a man; but the end thereof are the ways of death.”]

  2.      How sovereignly God acts in the exercise of his grace—

[Madly as Saul was persecuting the Church our blessed Saviour stopped him in his career, discovered to him his error, and made him a chosen vessel to propagate the faith which he had so laboured to destroy. Of those that were in company with him, not one, as far as we know, was made a partaker of the same mercy. They saw the light indeed, and heard the voice; but they understood not the things that were spoken, nor did they experience the same effects from the vision. And why was Saul so distinguished from the rest? What was there in that ferocious persecutor to merit such a favour? In vain shall we look for any other cause, but that which St. Paul himself assigns; “God separated me from my mother’s womb, and called me by his grace:”—“By the grace of God I am what I am.”

Now this doctrine is offensive to many: they claim a right to dispose of their own things as they will, and yet deny the same right to God. But his grace is his own, and he will dispense it to whomsoever he will; “nor will he give account to us of any of his matters:” “He will have mercy on whom he will have mercy, and will have compassion on whom he will have compassion.” How strongly does St. Paul state this, in the Epistle to the Romans! “A potter hath power over the clay, to make, of the same lump, vessels of honour, and vessels unto dishonour:” and such is the right which God claims. If in the pride of our hearts we reply, ‘Why then doth God find fault? for who hath resisted his will?’ the Apostle thus indignantly reproves our presumption; “Nay but, O man, who art thou that repliest against God? Shall the thing formed say unto him that formed it, Why hast thou made me thus?” Let us acknowledge what in the case before us is perfectly undeniable, that God “saves us, and calls us with an holy calling, not according to our works, but according to his own purpose and grace, which was given us in Christ Jesus before the world began:” and, if we will look for a reason, let this suffice us, “Even so, Father, for so it seemeth good in thy sight.”]

Another view in which we should contemplate the conversion of St. Paul, is peculiarly important; namely,

  II.      As a model for our imitation—

Conversion is as necessary for us as ever it was for him; for though we are Christians already in name, we are not living members of Christ’s mystical body, till we have been born again of the Spirit of God. But here let it be distinctly noticed, that we must separate from St. Paul’s conversion every thing that was miraculous, or that was peculiar to him: we are not to expect visions, or voices, or miraculous interpositions of any kind: but that which constituted the essential part of his conversion we must expect, and must experience too, if ever we would be numbered with the saints of God. We must have, like Paul,

  1.      An enlightened mind—

[For three days and nights he continued blind; and at the expiration of that time, “there fell, as it were, scales from his eyes.” This was doubtless intended as an emblematical representation to him of the blindness of his state by nature, and of the light into which he was now to be brought. Notwithstanding his great learning in the Scriptures, yet was he blind to the mysterious truths contained in them. Thus we in like manner are blind to the spiritual import of the Scriptures, till God the Holy Spirit is pleased to “open the eyes of our understanding.” “The natural man, whatever advantages he may enjoy, receiveth not the things of the Spirit of God, for they are foolishness unto him; neither can he know them, because they are spiritually discerned.” Not that a converted person must of necessity become acquainted with new truths; but he will know them in a perfectly different manner. He may have had the whole system of religion treasured up in his mind before; but now he contemplates the Gospel, as a shipwrecked mariner regards a vessel by which he has been rescued from a watery grave: he sees, that there is in it the exact provision which his necessities required, and a merciful pledge of his safe conveyance to the “desired haven.”]

  2.      A convinced conscience—

[St. Paul before his conversion thought he was certainly in a state of acceptance with God: but when he began to view his past life in the glass of God’s law, he saw himself a dead, and condemned sinner: “I was alive without the law once,” says he; “but when the commandment came, sin revived, and I died.” As to that zeal which he had exercised in persecuting the Church, he saw that it was impious in the highest degree; and, in reference to it, he called himself “a blasphemer, and injurious, and a persecutor,” yea, even “the very chief of sinners.” Thus must we also be humbled under a sense of our lost condition. What though we have not committed precisely the same sins as he, “we all have offended in many things,” and are therefore deserving of God’s everlasting wrath and indignation: and the very first effect of Divine illumination will be, to make us “smite on our breast, and cry, God be merciful to me a sinner!”]

  3.      A renewed will—

[Hitherto this furious bigot had been following his own will, and the will of the chief priests who sent him: but now he cries, “Lord, what wilt Thou have me to do?” Behold, how entirely he commits himself to the guidance of that Jesus, whom now he saw to be the Saviour of the world! He professes himself ready to comply with any direction that shall be given him; and determines henceforth to have no other rule of conduct than his Saviour’s will. Here is the crown and summit of true conversion: we may have enlightened minds, and yet retain an unsanctified heart: we may have somewhat of a wounded spirit, and yet hold fast our iniquities: but if our will be changed, then it is certain that we have received the grace of God in truth. This therefore we must seek after: we must say to our blessed Lord, “Other lords beside thee have had dominion over me, but henceforth I will regard none but thee:” ‘I will search out thy will, as it is revealed unto men; I will take it in all things as a light unto my feet; and I will labour, through grace, to have even the thoughts of my heart brought into an unreserved obedience to it.’]

Whilst we regard this work of divine grace as a model for our imitation, let us behold it,

  III.      As an example for our encouragement—

In this view it was particularly designed of God; as St. Paul himself informs us: “For this cause I obtained mercy, that in me first, Jesus Christ might shew forth all long-suffering, for a pattern to them who shall hereafter believe on him to life everlasting.” Truly in the conversion of this bitter persecutor we see,

  1.      How far the mercy of our Lord Jesus Christ can reach—

[We can scarcely conceive a state more desperate than that of Saul, when “breathing out threatenings and slaughter” against the saints of God: yet to him was mercy vouchsafed, and that too unsought, and unsolicited. Who then has any reason to despair? Who can say, My iniquities are too great to be forgiven? Let the weary and heavy-laden sinner, who is ready to say, “There is no hope,” take courage, and lift up his soul to God in fervent prayer: for the blood of Christ is as effectual to cleanse from sin, as ever it was; and its virtue shall extend as far as ever, even to the very chief of sinners. “Where sin has abounded, grace shall much more abound;” and “sins of a scarlet or a crimson dye” shall yet be washed away, so that the offender shall be made “white as snow.”]

  2.      What great things the grace of Christ can effect—

[This man, who, previous to his conversion, was the bitterest enemy both of God and man, was transformed into a most distinguished friend of both. Of all the Apostles, not one excelled him in piety, or equalled him in laborious exertions for the cause of Christ. His besetting sins were all subdued, and his virtues were brought to the highest perfection. This change in him was, as it were, instantaneous; so that in him was fully and at once, verified that description of sound conversion, “Old things passed away, and all things became new.” Who then shall hereafter think himself enslaved beyond a possibility of redemption? Is not that grace which wrought effectually in Paul, sufficient for us? Can any thing be too hard for the Lord? Let not any then despond, under an idea that his corruptions are too deep and inveterate ever to be eradicated: for that same Jesus is yet possessed of all power in heaven and in earth, and is still “able to save to the uttermost all that come unto God by him.”]

  APPLICATION—

[Let me, in conclusion, remind you all, that by nature you are “alienated from God,” and “enemies to him in your minds by wicked works;” and more especially are you adverse to the humiliating doctrines of the Gospel. But Jesus now speaks to each of you by name, as he did to the Apostle Paul, “Why despisest thou me? Why turnest thou away from me?” On you he looks with the same compassion as he did on him, and warns you, that “it is in vain to kick against the pricks.” The greater part of sinners, it is true, are unconscious that they are fighting against the Lord Jesus Christ: in many things they do, they really think themselves acting inoffensively, or perhaps agreeably to the will of God: but a neglect of the Gospel, no less than direct opposition to it, is an act of hostility to the Lord Jesus Christ, and must finally issue in our destruction. Listen then to his still small voice, and accept his gracious invitations: and if those around you are regardless of his call, let your minds at least be humbled, if peradventure you may be distinguished by him as chosen vessels of his mercy, and happy monuments of his grace.]

MDCCLXIII

SAUL’S PRAYER

             Acts 9:11.

Behold, he prayeth.

WHEN we speak of the grace of God as the free and only source of good to man, we are often misunderstood, as though we affirmed that man is wholly passive in the work of salvation: whereas, the truth is, that though, in the first instance, God puts into his heart the good desire, that desire immediately exerts itself in voluntary and earnest efforts for the attainment of the thing desired. This is discoverable in the conversion of Saul: in the first instance, God stopped him in his career of sin, and discovered to him his guilt and danger; but from that moment Saul gave himself to fasting and prayer, that by those means he might obtain yet further blessings from God: and God, as though he would shew us in the most striking manner the necessity of our own personal exertions, expressly pointed out to Ananias the reason of his communicating further blessings to Saul through his instrumentality; “Go, and inquire for one called Saul of Tarsus; for, behold, he prayeth.”

We will endeavour to point out,

  I.      What there was in that prayer which attracted the Divine notice—

We cannot doubt but that Saul, who was “touching the righteousness of the law blameless,” had often bowed his knees before God in prayer: but he had never prayed aright till now. In this prayer of his was,

  1.      Humility—

[He never could have prayed with true humility before, because he was unconscious of his lost estate. He was ignorant of the spirituality of the law, and, consequently, of his multiplied transgressions against it: he even thought himself “alive,” as having never given to God any just cause to condemn him. What then must his prayers have been, but, like those of the Pharisee, “I thank thee, O God, that I am not as other men are?” But contrition is the very essence of prayer: it is “the broken and contrite heart, which God will not despise.” To “smite upon our breasts,” as guilty self-condemning sinners, and to “cry for mercy,” like the poor Publican, is more acceptable to God than all the sacrifices and burnt-offerings that ever were offered.]

  2.      Earnestness—

[It is a sense of need that must make us earnest: and, as Saul was insensible of his danger, he could not till now plead with that importunity that became him. But now he was like the manslayer fleeing from the avenger of blood. Now, like his Lord and Saviour, he “made prayers and supplications with strong crying and tears:” and, like the patriarch Jacob, he wrestled with God, saying, “I will not let thee go, except thou bless meb.” Instantly therefore did God fulfil to him that promise which Jesus has left us for the encouragement of all his people—]

  3.      Faith—

[The prayers which Saul had offered in former times could not have had respect to a Saviour, because he had not felt his need of a Saviour. But now he saw that there was no hope of mercy, but through that very Jesus whom he had persecuted: now he thankfully embraced the salvation that Jesus offered him: he no longer “went about to establish a righteousness of his own, but gladly submitted to the righteousness of God” revealed in the Gospel. When he said, “Lord, what wilt thou have me to do?” he cordially received Christ as “his wisdom, his righteousness, his sanctification, and redemption:” and no sooner did he thus desire to make Christ his all, than God expressed his acceptance of his prayers, “Behold he prayeth!” God would not suffer the prayer of faith to go forth in vain.]

We propose, in the next place, to shew,

  II.      What we may learn from the notice which God took of it—

This fact is very instructive: it shews us,

  1.      That God is observant of our frame and conduct—

[“The eye of God is in every place, beholding the evil and the good.” But more especially does he look upon the humble suppliant: he himself declares, “To this man will I look, even to him that is poor and of a contrite spirit, and that trembleth at my word.” Behold, when a holy purpose was formed in the heart of Ephraim, how attentive God was to it; “Ephraim saith, What have I to do any more with idols?” Surely, saith God, “I have heard him, and observed him.” And when the same penitent laid his transgressions more deeply to heart, God quite exulted over him, if we may so speak: “Surely I have heard Ephraim bemoaning himself thus” — — — And then, with a complacent regard to him, God appealed, as it were, to the whole universe: “Is not Ephraim my dear son? is he not a pleasant child?” — — —]

  2.      That mere formal services are not accounted prayer in God’s sight—

[All the petitions which Saul had offered in former times were a mere lip-service which God did not accept. “God is a Spirit; and those who worship him must worship him in spirit and in truth:” the heart must accompany the lips, or else the worship is hypocritical and vain. This is strongly marked by the Prophet Jeremiah, who tells us that then, and then only, shall God be found, when we seek for him with our whole heart.]

  3.      That humble and believing prayer shall never go forth in vain—

[God may see fit to suspend his answer for a time: even in the case before us, he did not answer till Saul had continued in prayer three whole days and nights. But “though he tarry, he will come at last:” he has assured us, in the parable of the Importunate Widow, that the prayer of faith shall never be in vain: and in very many instances he fulfils to men that promise which he has given us by the Prophet Isaiah, “It shall come to pass, that before they call, I will answer; and while they are yet speaking, I will hear.”]

  ADDRESS—

  1.      To those who never pray at all—

[Alas! how many are there of whom the All-seeing God must say, ‘Behold he rises from his bed without prayer: he goes through the day, and retires to rest again, without prayer: this is his constant habit: the sins he commits, excite in him no compunction: and the mercies he receives, call forth no gratitude: he lives without God in the world: ungrateful wretch that he is, he never calls upon my name: never once in all his life could I truly say of him, “Behold, he prayeth.” ’ Brethren, do you know that all this neglect is recorded in the book of God’s remembrance, and that it must be accounted for at last? Do not deceive yourselves with an idea that your formal heartless services are accepted of him; for, if he that wavereth in his mind through unbelieving fears shall receive nothing of the Lord, much less shall he receive any thing who never asks with any real desire to obtain the blessings he asks for.]

  2.      To those who do pray—

[It is a great mercy if our minds have been so far awakened to a sense of our guilt and danger, that we have been constrained to cry to God for deliverance. But we are ever prone to relapse into coldness and formality: indeed there is nothing more difficult than to keep up a spirit of prayer, and to live nigh to God, in a state of habitual fellowship with him. Any little thing, however trifling and insignificant, is sufficient to divert our attention from prayer, or to distract our minds in the performance of it. Hence we are so often exhorted to pray without ceasing, to watch unto prayer, to continue instant in it with all perseverance. Let us then guard against fainting or weariness in this holy duty. It will be of no benefit to us to have sought after God in former times, if we decline from him now: our former prayers will be of no service, if they be discontinued. As our former sinfulness shall not be remembered, when once we turn unto God in penitence and faith; so neither shall our past righteousness be remembered, if we depart from it.

It is possible that we may be hindered in this duty, by an apprehension that we shall not be heard: but we must guard against this temptation, by recollecting, that there is no guilt so great but the prayer of faith can remove it, nor any state so desperate from which it shall not prevail to deliver usn. “God never did, nor ever will say to any, ‘Seek ye my face’ in vain.”]

MDCCLXIV

DORCAS RESTORED TO LIFE

  Acts 9:39, 40.

Then Peter arose and went with them. When he was come, they brought him into the upper chamber: and all the widows stood by him weeping, and shewing the coats and garments which Dorcas made while she was with them. But Peter put them all forth, and kneeled down, and prayed; and turning him to the body said, Tabitha, arise. And she opened her eyes: and when she saw Peter, she sat up.

HOWEVER careful the ministers of Christ may be in stating the great doctrine of salvation by faith, their adversaries will represent them as enemies to good works. The denying to good works the office of justifying men before God, is thought to destroy every inducement to perform them. But if we look at the conduct of the first Christians, we shall see in that an ample refutation of this error. Dorcas, for instance, was “a Disciple,” looking for salvation through the merits of a crucified Redeemer: but was she therefore regardless of good works? Did she not rather abound in them? and was not this the foundation of that high esteem in which she has been held by the Church of God in all ages? That we may be stirred up to follow her example, let us consider the account here given of her:

  I.      Her character—

What was her condition in life we do not exactly know; but we suppose that she was in a middle state, between poverty and riches: but of the use that she made of her time and property, we are fully informed: she employed herself much in administering to the necessities of the poor, and particularly in making garments for them. In a word, her character was,

  1.      Most lovely in itself—

[The doing of good in any way is amiable; but her mode of doing it was peculiarly so; inasmuch as it argued a habit of consideration, compassion, diligence, and self-denial. The bestowing of money is a small act of love in comparison of hers: for though money will procure necessaries for the poor, yet her mode of disposing of it made it go farther, if we may so speak, than if it had been expended by the poor themselves; and at the same time, it kept alive in her heart a constant principle of love. By this practice of hers the poor were continually, as it were, before her eyes; she thought for them, acted for them, worked for them, and sought her own happiness in contributing to theirs. As her Lord and Master “went about doing good,” so she made it her daily business and occupation to diffuse blessings all around her: she not only “did good works,” but was full of them, and made the exercises of benevolence her habitual practice.]

  2.      Most acceptable to God—

[Doubtless, if her actions had proceeded from an ostentatious or self-righteous principle, they could not have been pleasing to God; for “without faith it is impossible to please him:” but if they were the fruits of faith in Christ, they were most truly acceptable unto God. See how strongly this is declared in different parts of Holy Writ — — — In speaking on this subject, many religious persons feel a very undue degree of jealousy: they are afraid of declaring all that God says respecting the value of such works in his sight, lest they should appear to countenance a self-righteous spirit: but, if only we carefully exclude the idea of their being meritorious, or availing any thing for our justification before God, it is scarcely possible to state too strongly the delight which God takes in them, or the certainty of their being most richly recompensed in the eternal world: every one of them is a loan “lent to the Lordd;” and he would consider himself unjust, if he should forget so much as one of them in the great day of final retribution: not even a cup of cold water given for his sake, shall pass unnoticed, or lose its rewardf.]

Her piety however did not exempt her from the common lot of mortality. We are next called to contemplate,

  II.      Her death—

Like others, “she fell sick and died.” But though disease and death were permitted to cut her off even as the wicked, and thereby to shew that “all things come alike to all,” yet there was an immense difference between her and others in the regret experienced for the loss of her—

[A tear or two is all the tribute that is paid to the greater part of mankind, except by those who are their near relatives, or immediate dependents. But at the loss of her, all the Church at Joppa mourned; and the greatest solicitude was expressed to have her restored to them from the dead. They had heard of Peter healing by a word a man who had been confined to his bed for eight years: they deputed therefore two persons to wait upon him, (for he was only about six miles off,) to request his interposition with God in their behalf: and, when he came, they expressed their grief in the most affecting manner; shewed him at the same time the fruits of her industry and benevolence, that so they might interest his feelings, and engage his prayers for her restoration to life.

What a blessed testimony was this! how much better than the fulsome eulogies of panegyrists, or the funeral pomp of kings! yes, the tears of the godly, and the lamentations of the poor, are the noblest monuments that departed worth can have. O that we may all so live, as to be thus regretted by the Lord’s people, and to have our memory engraven in the hearts of all who knew us! And let us take care that the survivors may have substantial proofs of our piety to exhibit. We are not all able to do good in the same way, or to the same extent: but we may all have some “works to praise us in the gates,” and some fruits “to evince the sincerity of our faith” and love.]

The success of their application to Peter leads us to notice,

  III.      Her restoration to life—

Peter having been introduced into the chamber where the corpse lay, desired all to depart, that he might not be interrupted in his supplications to the Deity: and, when he had obtained his request, he presented her alive again to her friends.

What an unspeakable benefit was this to the world!

[Whilst her own immediate friends had the comfort of her society, and the poor enjoyed the benefit of her pious labours, the whole Church of God were edified with her bright example. It is astonishing what one person may do, by the mere influence of his own example; how many he may stimulate, how many he may encourage. We may well suppose, that, where her conduct was so highly admired, she was the means of promoting many acts of benevolence in others, who without such an example would either never have exerted themselves at all, or never to so great an extent. Even to the ungodly world her restoration to life was an unspeakable blessing; since many, by means of it, were stirred up to inquire into the truth of Christianity, and to believe in that Jesus whom they had before despised.]

Nor was it any other than a blessing to herself—

[We cannot suppose that there was left in her mind any remembrance of her felicity in her disembodied state, at least any such remembrance as should cause regret: we take for granted that she was restored to all her former habits of mind, with the same disposition to enjoy the society of her friends, and to abound in every good work. What a comfort then must it be to her to behold those who had so bitterly bewailed her loss! With what redoubled energy would she betake herself to her former labours of love; knowing now, from experience, how short her time might be either for the benefiting of the poor or the glorifying of her God! And these renewed labours would of necessity be recorded, like all her former works, and would follow her when she should rest from them, and augment her weight of glory to all eternity. Surely all this must be considered as a blessing to her soul. As Paul, though desirous to die and be with Christ, was yet content to live that he might serve and honour God in the work of the ministry; so might she be well content to live on earth again, seeing that her opportunities of benefiting the poor, and honouring God, and advancing her own eternal welfare, would be thus prolonged.]

  ADDRESS—

  1.      Those who are living for themselves—

[This is the state of mankind at large; “all men seek their own, and not the things of Jesus Christ” — — — But this is highly criminal: our time, our talents, our very bodies and souls, are the Lord’s, and must be altogether employed for his gloryl — — — All profession of religion unaccompanied with activity in good works, is vain. The very intent of the Gospel is to make us diligent in the performance of themn; nor can we ever answer the design of our Lord’s sufferings, if we do not live, not unto ourselves, but unto Him that died for us and rose again.”]

  2.      Those who profess to be living unto God—

[Study, like Dorcas, how you can be most useful to the poor: consider their wants, and how you may most effectually relieve them. In “bearing the burthens of others, you fulfil the law of Christ;” and, in truth, you best consult your own happiness. Who that reads the character of Job, must not envy his happiness, as well as admire his piety? Verily there is a delight in acts of benevolence, which cannot be procured by any other means. Let all then who profess religion, shew forth their faith by their works. The poor may do their part, as well as the rich; and shall “be accepted” according to their respective abilitiesr.]

MDCCLXV

HOW TO ATTEND ORDINANCES

             Acts 10:33.

Now therefore are we all here present before God, to hear all things that are commanded thee of God.

HERE we see the door of salvation opened to the Gentiles: and it is a sight in which we are deeply interested; for it is in virtue of the commission then given, and then executed, that you are assembled and addressed on this day. And O what a blessing it would be, if you all possessed the frame of mind then manifested by Cornelius and his company! Surely we might hope, in that case, that there should be somewhat of a similar blessing upon us, to the edification and salvation of all our souls.

Let us particularly notice,

  I.      What they expected Peter to declare unto them—

Cornelius had had a special intimation that Peter was ordained of God to be his instructor in the way of life: him, therefore, he regarded as God’s Ambassador to his soul: and from him he hoped to hear, without any reserve, all that God had commissioned him to declare. Now,

This is the light in which every minister of Christ should be viewed—

[Though we are not Apostles, yet are we ambassadors of God to the people of our charge, and have the same message to deliver now as the Apostles had in their day. We are to “preach peace by Jesus Christd” — — — We are to declare the sufficiency of Christ to “save all that come unto God by him” — — — And this salvation we are to proclaim indiscriminately to all, whether Jews or Gentiles, whether bond or freef.]

And you have a right to expect the utmost fidelity at our hands—

[We are to “keep back nothing that is profitable unto you,” but to “declare unto you the whole counsel of God.” he express command of God to us is, “He that hath my word, let him speak my word faithfully.” We are to do this, whether men will hear, or whether they will forbear. God says to us, as he did to the Prophet Ezekiel: “Son of man, behold with thine eyes, and hear with thine ears, and set thine heart upon all that I shall shew thee: for to the intent that I might shew them unto thee art thou brought hither: declare all that thou seest to the house of Israel.” And, as it is our duty, so it is also our privilege, confidently to affirm, that “what our eyes have seen, our ears have heard, and our hands have handled, of the word of life, that same declare we unto youi.”]

But it is of peculiar importance that we should observe,

  II.      In what frame of mind they were prepared to receive it—

  We see in that assembly of heathens,

  1.      A reverential sense of the Divine presence—

[“Now,” said Cornelius, “are we all here present before God.” And should it not be so with us, whenever we come up to the house of God? As for that irreverent spirit which many betray in the house of God, yes, and which many manifest also when crowding to hear some popular preacher, we cannot but greatly disapprove of it, and bear our decided testimony against it. We should rather resemble the Israelites, when convened to hear Jehovah himself addressing them from Mount Sinai. Surely “God is greatly to be feared, and to be had in reverence of all them that are round about him.” And then only are we likely to profit from what we hear, when we conceive of God himself as speaking to us; and can adopt the words of Samuel, “Speak, Lord, for thy servant heareth.”]

  2.      A readiness to receive the word without gainsaying—

[We cannot conceive of one single person in that assembly as disposed to sit in judgment upon Peter’s word. They would all receive it with the utmost readiness of mind. And it is in that way that the Gospel should be heard by all. We should “receive it with meekness, as an engrafted word.” We see how submissive, so to speak, the tree is to him that engrafts upon it a scion of any kind: so, with entire submission, should we suffer the word of truth to be engrafted on our hearts, in order to its most perfect union with us, and its future production of the desired fruit. St. Paul’s representation of this matter is peculiarly instructive. He represents the Gospel as a mould into which we are to be poured, in order that we may receive its entire character upon our souls. That shews the tenderness of spirit with which we should hear the word, and the completeness of our subjection to it when so received.]

  3.      A determination of heart to obey it without reserve—

[That happy company embraced the word, just as the Beræans after them embraced it. They disputed not about the way of salvation as incredible or insufficient, but believed in Jesus as the true Messiah, the Saviour of the world. Nor should any thing in the Gospel prove a stumbling-block to us. Nothing should be regarded as “a hard saying.” However mysterious the declarations of the Gospel may he, we should implicitly embrace it as “the wisdom of God:” and, however self-denying his precepts may be, we should obey them cheerfully, as “holy and just and good.” “As new-born babes, we should desire the word” as the proper nutriment of our souls; and we should desire it, “that we may live and grow thereby.” Perhaps the most perfect pattern in the Scriptures is the blind man whom Jesus had restored to sight. After he had been excommunicated by the rulers of his Church, the Lord Jesus sought him out, and asked him, “Dost thou believe on the Son of God?” To which he replied, “Who is he, Lord, that I may believe on him?” Now here was no information sought, but in order to its practical effect. And thus should we also be ready, not only to receive the word, but to take it as the entire rule both of our faith and practice.]

  APPLICATION—

[Let me now suppose you, my brethren, assembled in the very spirit of Cornelius and his friends. I have the very same message to deliver to you, as Peter delivered to them; “I preach to you peace by Jesus Christ” — — — You need this instruction as much as ever Cornelius did; for there is no other by which you, or any man living, can be saved. And for you it shall be as effectual as it was for himq — — — O that you may all receive it as he did! Let there not be amongst you any of that character from whom St. Paul was constrained to turn in utter despondency — — — But hear and believe, to the saving of your souls.]

MDCCLXVI

SALVATION OFFERED EQUALLY TO ALL

  Acts 10:34, 35.

Then Peter opened his mouth, and said, Of a truth I perceive that God is no respecter of persons: but in every nation he that feareth him, and worketh righteousness, is accepted with him.

GOD’s purpose of love towards the Gentile world had been made known even from the time that God separated Abraham and his posterity as a peculiar people unto himself. The call of Abraham in an uncircumcised state, and the justifying of him by faith whilst he yet continued uncircumcised, was in itself a sign that God would not ultimately limit his mercies to those of the circumcision: and his declaration, that in Abraham and his seed all the nations of the earth should be blessed, was a pledge that in due time all the nations of the earth, Gentiles as well as Jews, should be blessed in Christ. Our Lord had repeatedly informed his Disciples, that “he had other sheep, which were not of the Jewish fold;” and, that “many should come from the east, and from the west, and from the north, and from the south, and sit down with the Patriarchs in the kingdom of heaven;” whilst the Jews, the natural “children of that kingdom, should be cast out.” He had given the express command, that “his Gospel should be preached to every creature;” and he had actually “given to Peter the keys of the kingdom of heaven,” that he might open the gates thereof both to Jews and Gentiles. In obedience to this commission, Peter had opened the kingdom to the Jews on the day of Pentecost; but so entirely was he under the power of Jewish prejudice, that, for six years, both he, and all the other Apostles, had forborne to preach unto the Gentiles: nor, till he was overcome by the force of evidence which he could no longer doubt, would he believe that the Gentiles were to be admitted to the privileges of the Gospel. His doubts however being at last removed, he, with a mixture of surprise and joy, acknowledged his former error, and proclaimed the blessed truth which we have just read to you.

We propose to state,

  I.      The import of his words—

Plain as the words of our text appear, they have been very differently interpreted by different persons; some supposing them to be decisive upon points, wherewith, in the eyes of others, they have no immediate connexion. We will endeavour therefore to shew,

  1.      What they do not mean—

[They do not, as many imagine, restrict the Supreme Being in the exercise of his grace. God’s grace is his own; and he dispenses it according to his own sovereign will and pleasure. That he has done so in former times, it is impossible to deny. Was not Abraham an idolater in the land of Ur? yet “God called him alone, and blessed him.” In blessing the seed of Abraham, did God take Ishmael, who was born according to nature? No; but gave Abraham a son in a præternatural way, even Isaac: and limited the blessing to his line. In the seed of Isaac, God exercised the same sovereign grace; choosing, even whilst they were yet in the womb together, the younger son, Jacob, in preference to Esau, the elder; saying, “Jacob have I loved, but Esau have I hated.” Now, whether we suppose these persons chosen to everlasting salvation or not, it is evident that they were chosen to enjoy the means of salvation; and consequently either God is “a respecter of persons,” or ‘the respecting of persons’ must mean something very different from the sovereign distribution of God’s favours unto men. We all know that God did vouchsafe peculiar mercies to the Jews above the Heathens; as he still does to the Christian world. If this was not wrong formerly, it is not so now: but Christ himself made this free exercise of God’s grace and mercy, a ground of praise and thanksgiving; and therefore we also may adore God for it, and say, “I thank thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent, and hast revealed them unto babes; even so, Father, for so it seemed good in thy sight.”

Neither do these words establish the doctrine of salvation by works. If there be any thing plain in God’s word, it is, that God has given us a Saviour, through whose obedience unto death we are to be saved. As the whole Jewish ritual shadowed forth our acceptance through the Great Sacrifice, so the epistles to the Romans and the Galatians were written on purpose to establish this great truth, that we are to be saved by faith in the Lord Jesus Christ, and not by any works of our own. Indeed, if salvation were by works, even in any degree, Christ would so far have died in vain. Moreover, salvation could no more be of grace; because works and grace are opposite to each other; the one implying, that salvation is paid us as a debt; and the other, that it is freely and gratuitously bestowed upon us. Now this being the uniform declaration of God throughout the whole Scripture, it is manifest, that this single expression must not be so understood, as to set aside the universal testimony of the written word.

We will now proceed to state,]

  2.      What they do mean—

[The Jews imagined themselves to be the only people whom God would ever admit to his favour. As for the Gentile world, the Jews regarded them as dogs, and as accursed of the Lord. Some of them went so far as to think, that no Jew, however wicked, would be condemned, nor any Gentile, however righteous, would be saved. Against this kind of error both the Baptist and our Lord bore testimony. And even the Apostles themselves were far from having a correct judgment respecting it: they supposed that God would favour the Jews, because they were Jews; and that he would not look upon the Gentiles, because they were Gentiles. But God had now shewn to Peter, that this was an error: he had shewn to him, that the partition-wall between Jews and Gentiles was broken down; that no man was henceforth to be accounted unclean; that his Gospel was to be freely preached to all without any distinction; and that all, of whatever nation they might be, should be accepted with him, provided they really feared him, and wrought righteousness; that is, that God would not regard any thing in man, but his moral and religious character: if any man possessed ever so many privileges, they should avail nothing to his eternal welfare, unless they were accompanied with such dispositions and actions as characterized the elect of God: but, if any man sought him humbly, and served him faithfully, he should be brought to the knowledge of salvation, and his feet be guided into the way of peace.

That this is the real meaning of the passage, appears from the whole context. Peter no sooner came to Cornelius, than he reminded him of the barrier which had been placed between Jews and Gentiles, so as to cut off all friendly intercourse between them; and told him how that barrier had been removed: and, when he found the account which the messengers had given him, confirmed by Cornelius himself, and that God had interposed as much to direct Cornelius to send for Peter, as to direct Peter to go to him, “he opened his mouth” with a solemnity suited to the occasion, and proclaimed God as the common Father of all mankind, equally accessible to all, and equally gracious unto all, who should seek and serve him in his appointed way.]

The words thus explained are very instructive. Let us consider,

  II.      The truths to be deduced from them—

  They SHEW us,

  1.      That we have nothing to hope from any worldly distinctions—

[The Jewish notion of God’s regarding men on account of outward distinctions is generally prevalent amongst ourselves. Many fancy, that because we have been baptized we must of necessity be in a state of favour with God; and many who will not altogether avow that principle, yet imagine that God will not proceed with the same severity against the great and learned, as he will against the poor and ignorant. Hence, though we may be permitted to warn the poor of their guilt and danger, we must not presume to take such a liberty with the rich: we are not to suppose that any of them can perish, or that God requires from them the same homage and service as he does from the lower classes of mankind. But to this point the text is plain and express: “God is no respecter of persons:” his law is equally obligatory on all; and his decisions in the day of judgment will be impartial, every one being adjudged to happiness or misery according to his works. In the book of Revelation is a passage well deserving the notice of those who think that any regard will be shewn to learning or wealth or honour in that dayg — — — At the same time, the poor will find it equally instructive to them: for they are ready to suppose that their present trials and difficulties will procure them the same kind of favour in that day, as the rich are looking for on account of their fancied greatness. But the poor, even the poorest bond-slaves, will there be found, associates in misery with their proud oppressors, and equally “calling upon the rocks and mountains to hide them from the wrath of the Lamb.” The only difference between one and another will be this: they who were the foremost in religious privileges, will be most signally visited with the Divine judgments: in that only will the Jew be distinguished from the Gentile, or the rich from the poor; “To whom much has been given, of them will the more be required:” but there will be the same ground of judgment for all: the image of Christ upon the soul will be the only thing that will be regarded, either as the evidence of our conversion, or as the measure of our recompencek.]

  2.      That we have nothing to fear from any secret decrees—

[That “God chooses men to salvation through sanctification of the Spirit and belief of the truth,” is asserted by God himself: but that he reprobates any, and from all eternity decreed to consign them over to perdition without any offence or fault of theirs, we cannot admit: we think that oath of God’s, that “he has no pleasure in the death of a sinner, but rather that he should turn from his wickedness and live,” is decisive on the point; and all the reasonings of fallible men are lighter than vanity, in opposition to it. But, not to enter into dispute about these things, one thing is clear, that of whatever sect, or party, or nation we may be, if we “fear God and work righteousness, we shall be accepted.” What then have we to do with the Divine decrees? What reason has any man to say, ‘It is in vain for me to seek after God; because God has not elected me?’ Who ever ascended to heaven, to see whether his name were, or were not, written in the book of life? “Secret things must be left to God, to whom alone they properly belong: the things that are revealed belong to us:” and this declaration in our text is plain, and clear, and absolute. Let every one therefore put away all distressing apprehensions about the decrees of God, and seek to attain that character which shall infallibly lead to happiness and glory — — —]

  3.      That if we improve diligently the light we have, God will give us more light—

[God forbid that we should for a moment entertain the thought, that we, by any diligence of ours, can merit any thing at the hands of God, or lay him under an obligation to confer upon us the blessings of salvation. We have no claim upon him, except that which his own free and gracious promises have given us: but if, in dependence on those promises, we press forward in his appointed way, then may we expect assuredly that those promises shall be fulfilled to us. Now God has promised, that “then shall we know, if we follow on to know the Lord; &c.” We may be confident therefore that we shall not use the means in vain. Whether Cornelius would have been saved if this fresh revelation had not been made to him, we will not take upon ourselves absolutely to determine; though Peter, and the rest of the Apostles appear to have considered his salvation as altogether effected by his conversion to Christianity. But throughout the whole history, frequent notice is taken of the prayers and alms of Cornelius, as approved of God, and as being the means of bringing down yet greater blessings upon him: they are represented as being accepted before God, precisely as the meat-offerings were accepted from the Jews: as a memorial of the latter, when burnt upon the altar, was an offering of a sweet savour unto the Lord, so “the prayers and alms of Cornelius came up for a memorial before God.” Such a memorial shall our prayers and alms-deeds be, if offered unto God with real humility of mind, and with an earnest desire to obtain a fuller knowledge of his will. Though therefore I would not exhort any one to rest in a low state of knowledge and of grace, I would encourage the weakest person, if sincere, to expect from God still richer communications of his grace, together with the ultimate possession of his glory. God will “fulfil the desire of them that fear him, and of them that hope in his mercy.” Only let us listen to the word of God with the same disposition as Cornelius and his family did, and God will rather work miracles to save us, than suffer us to “perish for lack of knowledge.” I mean not that God will really work miracles for any one; but that he will either, by his providence, bring us an instructor for the further illumination of our minds; or that, by his Spirit, he will guide us into all truth through the instrumentality of the written word: “He never said to any, ‘Seek ye my face’ in vain.”]

MDCCLXVII

CHRIST’S DILIGENCE IN BENEFITING MAN

             Acts 10:38.

Who went about doing good.

THERE are many principles in the human heart, that are capable of calling forth all the energy of our minds, and all the exertion of our bodies: but it is to be lamented that these principles, being evil in their nature, are, for the most part, destructive in their tendency. Ambition and the love of filthy lucre have operated in every age to the production of efforts that have excited the wonder and admiration of the world. But rarely has such zeal been found on the side of virtue. One however has appeared on earth whose only object was to do good; and whose labours were never equalled by mortal man. He was steady and uniform in his course, like the sun in its orbit; and, like that bright luminary, diffused the richest blessings wherever he came. This man was Jesus of Nazareth; of whom the Apostle justly says in our text, “He went about doing good.”

We shall,

  I.      Confirm this record from the history of Jesus—

That we may contract our subject within proper limits, we will confine our attention to three things that are peculiarly worthy of notice:

  1.      His condescension—

[The great and mighty of the earth, however disposed to benefit mankind, are almost inaccessible to the poor; who must come often, and wait long, and get richer persons for their advocates, and, after all. be dismissed without having obtained the full object of their wishes. But Jesus gave liberty to all to come unto him: their poverty did not excite his contempt; nor the loathsomeness of their disorders his disgust. He suffered them to throng him on every side, and to touch him. Not even their moral depravity caused him to stand aloof from them. On the contrary, he sought out the poorest, the most miserable, and the most depraved; as though he had determined to honour those most, whom the rest of the world most disregarded and despised. Hence it was cast in his teeth, that he was “a friend of publicans and sinners.”]

  2.      His diligence—

[From the time that our Lord entered on his ministry to the very hour of his crucifixion, there was not a single day wherein he was not actively engaged in doing good both to the bodies and the souls of men. “It was his very meat and drink to do the will of God” in this respect. He staid not at home that persons might come to him; but he himself went about, he “went about” through all cities, towns, and villages, in order to administer instruction and comfort to “those who lay in darkness and the shadow of death.” Sometimes when he had spent the whole night in prayer he would return to his labours, without regarding the calls of nature for rest and refreshment; insomuch that his friends were ready to blame him as transported with zeal bevond all the bounds of reason and propriety.

The scope of every thing that he either said or did, was to benefit mankind. Whether his discourses savoured of affection or severity, and whether his miracles were more or less benevolent in their immediate aspect, his design was invariably the same; namely, to prepare men for the reception of his truth, and the enjoyment of his salvation.]

  3.      His self-denial—

[It was no small self-denial that he exercised in undergoing so many labours, and submitting to so many privations, even of food to eat, and of “a place where to lay his head.” But there was another species of self-denial, far more painful in its nature, and distressing in its operation, which yet he had to endure every day and hour. In the midst of all his exertions for the good of men, his words were made a ground of cavil and dispute; his condescension was interpreted as a participation in the vilest crimes; and his very miracles were construed into a confederacy with the devil. This was the way in which his benevolence was constantly requited. His unwearied labours for the honour of God, and the benefit of mankind, procured him only the reputation of an impostor, a blasphemer, a demoniac. Yet under all these circumstances, and well knowing that, instead of being improved by time, they would terminate in his death, he persevered in seeking the salvation of his very enemies, and at last “gave his own life a ransom for them.”]

It being needless to confirm this record by any further testimonies, we shall,

  II.      Deduce from it some important observations—

  Here also we must be content to NOTICE only two or three things out of multitudes that obtrude themselves upon our minds:

  1.      The Divine mission of Jesus is clear and indisputable—

[Our blessed Lord frequently appealed to his works as the clearest evidence of his Messiahship: and indeed they were so in a variety of views. They were precisely such as had been predicted by the prophets as characteristic of the Messiah’s reign; and therefore they must be considered as establishing his claim to that office. Besides, they were such as no man could work unless God were with him. Now can we conceive it possible that God should conspire with an impostor to deceive mankind? That he might in some particular instances permit something præternatural to be wrought for the hardening of an obstinate and incorrigible opposer, is possible enough: but the nature and number of Christ’s miracles, together with the scope and tendency of all his discourses, shews that this idea is wholly inadmissible in the case before us. Nor indeed can it be imagined, that a person whose character and conduct resembled that of Christ, should, without any other prospect than that of infamy in life, and misery in death, carry on an imposture for the sole purpose of deceiving and ruining mankind.

Let us then behold the life of Jesus, and doubt his Messiahship if we can.]

  2.      Jesus is at this instant both able and willing to “do good” to us—

[When Jesus left this world, he did not cease to possess almighty power: on the contrary, he began to exercise it in the most unlimited extent. He still continued to work miracles through the instrumentality of his Apostles. Was Eneas healed? “Eneas,” says the Apostle, “Jesus Christ maketh thee whole.” Jesus Christ himself, many years after his ascension, told his beloved Disciple, that he had “the keys of hell and of death,” or, in other words, the power over both the visible and invisible world. Yea, he comes amongst us as truly by the preaching of his Gospel, as ever he did among the Jews by his bodily presence: he comes to seek out the most miserable and unworthy objects, that on them he may bestow all the blessings of grace and glory. All of us may have access to him, and pour our complaints into his bosom, and obtain from him the mercies we stand in need of. If only we can by faith touch, as it were, the hem of his garment, our most inveterate corruptions shall be healed. Let us but be thoroughly persuaded of this truth, and “virtue shall come forth from him to heal us all.”]

  3.      Every true Christian will resemble Christ in doing good—

[Though some things which our Lord both said and did are not proper for our imitation, because they were peculiar to his office, yet many things were done by him on purpose that they might be imitated: and, in respect of the general tenour of his conduct, it is our bounden duty to follow himg. A delight in doing good must above all things evidence itself in all his people. We might as well think ourselves his Disciples while committing the grossest crimes, as while living in an habitual want of benevolent affections. Our Lord himself has warned us, that the issue of the final judgment will depend on this very point. If for his sake, we have abounded in every good word and work, we shall be received by him with plaudits; but if not, we shall be banished from him with tokens of his heaviest displeasure.

Let all of us then approve ourselves his true Disciples by our resemblance to him in condescension, diligence, and self-denial. By nothing will he be so much glorified, or our sincerity evinced, as by this. O that we might all be henceforth known by this character, They go about doing good!]

  4.      The institution before us is worthy of most liberal support.”

MDCCLXVIII

THE IMPORTANCE OF THE LEADING DOCTRINES OF THE GOSPEL

  Acts 10:43.

To him give all the prophets witness, that through his name whosoever believeth in him shall receive remission of sins.

FOR the space of two thousand years the knowledge of the true God was confined to one nation. But from the beginning it was God’s intention in due time to reveal himself to the Gentiles also, and to incorporate them with the Jewish Church. This was frequently declared by the prophets, and insisted on by our Lordb: yet such was the force of prejudice, that the Apostles themselves, notwithstanding the instructions they had received from their Divine Master, and the express commission given them to preach the Gospel to every creature, could not conceive that the partition wall was to be broken down. For six years after the day of Pentecost they continued to preach to Jews only; and, when they heard that Peter had gone to speak to a Gentile, they were filled with indignation, and called him to an account for what they deemed a most unwarrantable proceeding.

It had been foretold to Peter, that he should have the keys of the kingdom of heaven, or of the Gospel dispensation. He had already opened the door to the Jews on the day of Pentecost: and now he was sent of God to open it to the Gentiles. The manner in which his doubts were removed will be noticed in another place: at present we observe, that his high commission was executed in the ever-memorable words which we have just read: in elucidating which, we shall consider,

  I.      The doctrines contained in them—

The Apostle’s address to his Gentile audience was concise; but it was clear and energetic. The two leading points in which all men need to be informed were laid down with precision, namely, that salvation is,

  1.      Through Christ as the author—

[To see the force and propriety of the Apostle’s words, we must consider the occasion of them, and the character of the person to whom they were addressed.

The person who had sent for him was “Cornelius, a centurion of the Italian band.” He was a Gentile, but had renounced idolatry, and was a worshipper of the true God. He was singularly pious and “devout:” he was extremely liberal even to the very “people” who held him in abhorrence: and he was careful to bring up his family also in the fear of God. This man, on a day that be had set apart for solemn fasting and prayer, was visited by an angel, who directed him to send for Peter to shew him the way of salvation.

Now it was to this man that Peter spake, when he said, that remission of sins was to be obtained “through the name of Christ.” We must therefore understand him as saying, that, however Cornelius might be a worshipper of Jehovah, and not of idols; however sincerely he might fear God, however eminent he might be in respect of abstinence and devotion, of liberality and attention to the spiritual welfare of his family, salvation was not to be obtained by any of these things under the Gospel dispensation, but was to be sought through the name and merits of Jesus Christ. Christ was sent to make atonement for our sins, and to reconcile us unto God; and through him only, through him exclusively, we must find acceptance with God.]

  2.      By faith as the means—

[Here again our best illustration of the subject will be from the context. Had Peter simply told Cornelius that he must seek remission of sins through the name of Christ, Cornelius might have thought, that he was to recommend himself to Christ by the very means which he had hitherto used to recommend himself to God, namely, by prayer, alms-deeds, &c. St. Peter prevents the possibility of such a mistake, by telling him, that “whosoever believeth in Christ shall, receive the remission of sins;” not, whosoever obeyeth him, but whosoever believeth in him. This shewed Cornelius that he must come to Christ as a sinner, to obtain the remission of his sins freely through his blood and righteousness: that he must not bring his own good deeds with him to purchase this blessing, but must receive it “without money and without price.”

We do not mean to say, that Cornelius could be saved if he lived in wilful disobedience to God; but, that he was neither to be accepted of the Father for the merit of his obedience, nor to obtain an interest in Christ on account of his obedience: the meritorious cause of his salvation must be the death of Christ, and the instrumental cause, or means, of his salvation must be a reliance on Christ. His obedience must follow the remission of sins as a fruit and effect; but it must not precede the remission of sins in any wise as a cause.]

In the text we may yet further notice,

  II.      The importance of those doctrines—

We can scarcely conceive any thing more strongly marked than this:

  1.      All the prophets bear witness to them—

[All the prophets are not equally full and explicit upon this subject; but we have the assurance of God himself that they were unanimous in their opinions upon it, and that they all bear testimony to these blessed truths. Consult Jeremiah, Daniel, Isaiah, Joel, and ask them how we are to obtain remission of sins? they will all say, CHRIST must be your righteousness: it is HE alone that can make an end of sin: call therefore upon HIMn; look unto HIM; glory in HIM: there is no Saviour besides HIM.

What greater proof can we have of the importance of these doctrines, than that which arises from this harmony and concurrence of so many prophets, who lived at periods so distant from Christ and from each other?]

  2.      God wrought many miracles, in order to draw men’s attention to them—

[In the first place he sent an angel to Cornelius, to inform him where he might find a minister capable of instructing him in these points. Then he vouchsafed a vision to Peter, in order to remove his scruples about going to him; and, to render it the more effectual, he renewed that vision thrice. Then when the messengers were come from Cornelius, and Peter was yet doubting what his vision should mean, the Holy Ghost himself spake to him, and bade him go, doubting nothing.

Can we suppose that all this had respect to a matter of indifference, or of trifling import? or indeed that any thing but that which was essentially necessary to the salvation of every man was the ground of such singular and repeated interpositions?]

  3.      The Holy Ghost himself set his seal to the truth of them—

[While Peter was delivering the very words of the text, the Holy Ghost fell on the whole company, both Jews and Gentiles, as he had done on the Apostles six years before. By this he set his seal to the truth of what was delivered. And it is an indisputable fact, that no other doctrine is ever made effectual to the conversion of men; and that wherever these doctrines are preached with fidelity, there sinners are converted from the error of their wayss: the Holy Ghost bears testimony to the word delivered; and, though he imparts not to any his miraculous powers, he does enlighten the minds of men, and sanctify their hearts.

What shall we say then? that the doctrines, thus attested, were of small importance, and, that it is of little consequence whether we receive or reject them?]

  4.      They are declared to be the exclusive means of salvation—

[No man, under the Gospel dispensation, can be saved, unless he cordially receive them. What might have been the eternal state of Cornelius, if he had been out of the reach of the Gospel, it is needless for us to inquire. He lived in an age when the Gospel was preached, and might, notwithstanding the prejudices of the Apostles, have been admitted to a participation of all its blessings, by submitting to circumcision first, and afterwards to baptism, provided he had really believed in Christ. There is reason therefore to fear that, notwithstanding his eminent attainments in natural religion, he could not have been saved without faith in Christ; because the angel that bade him send for Peter, informed him, that Peter should “tell him words whereby he and all his house should be saved.” And when the Apostles heard of his conversion to Christ, they exclaimed, “Then hath God to the Gentiles also granted repentance unto life.” If then so devout, so abstemious, so charitable, so zealous a worshipper of the true God, needed to believe in Christ in order to obtain the remission of his sins, how much more must we, who possess not half his virtues! Even the Apostle Paul, who was, “as touching the righteousness of the law, blameless,” “counted it all but loss for Christ:” moreover, he renounced his evangelical, no less than his legal, righteousness, that he might be accepted through Christ aloney. We therefore may be well assured, that we must do the same: for in his conduct with respect to this, he has given us an example which all must follow, if they would obtain salvation.

On the other hand, every person who truly receives them, shall certainly be saved. The word “whosoever” is of unlimited import: there is no exception: whether a man be a Jew or a heathen; whether he have been more or less wicked; whether he have a longer or a shorter time to live; whether he have a deeper insight into the mysteries of the Gospel, or be but just initiated into its fundamental truths; he shall assuredly receive through Christ the remission of his sins, the very instant he is enabled to believe in Christ. Whoever he be that desires to obtain salvation, there is but one direction to be given to him, and that is the direction given by Peter to Cornelius, and by Paul to the affrighted jailor; “Believe in the Lord Jesus Christ, and thou shalt be saved.”

To occupy any more of your time in shewing the importance of the doctrines in the text, is superfluous. If it be not demonstrated by the foregoing considerations, we despair of ever establishing the simplest truth that can be proposed.]

  APPLICATION—

  1.      Embrace the doctrines which are thus fully established—

[What is there to be placed in opposition to these testimonies? Nothing but the unfounded opinions of self-righteous Pharisees. O listen not to their delusions which will only deceive you to your ruin! Let them argue as they will, no other foundation can ever be laid for a sinner to build upon, but that which God has laid, even the Lord Jesus Christ — — —]

  2.      Improve them for the end for which they are delivered—

[God has sent them to you by my mouth, even as he did to Cornelius by Peter; and for the same ends; namely, that “you and your households should be saved by them.” Consider your state as guilty and undone creatures, and as needing in mercy at the hands of God: and lay hold upon the hope that is set before you. So shall you obtain “the remission of all your sins,” and “be saved in the Lord with an everlasting salvation.”]

MDCCLXIX

NECESSITY AND SUFFICIENCY OF THE GOSPEL SALVATION

  Acts 11:13, 14.

Send men to Joppa, and call for Simon, whose surname is Peter; who shall tell thee words, whereby thou and all thy house shall be saved.

WHILST we deny that the Apostle Peter possessed any such supremacy above the other Apostles as the Papists ascribe to him, we most willingly acknowledge that very singular honours were conferred upon him by our Lord himself; and especially that of bearing the keys of the kingdom of heaven, or, in other words, of opening the kingdom of heaven both to Jews and Gentiles. We all know, that, on the day of Pentecost, it was his sermon which was made so pre-eminently useful for the converting of three thousand souls at once: nor can we doubt but that his ministry continued to be crowned with very abundant success. But, for the space of six years, he did not discern the just extent of the commission that had been given to the Apostles generally; namely, to “go into all the world, and preach the Gospel to every creature;” and still less did he know what authority he had himself personally received, to open the door of salvation to the Gentiles, as he had already done to the Jews. Hence, when the time was come for the fuller manifestation of the truth to the Gentiles, he needed to have his prejudices removed, by a special interposition of God for that purpose; and fresh instructions given him, as much as if the purposes of Heaven, in relation to that matter, had never been revealed to him. Indeed, all the other Apostles were in this respect as ignorant as he: for, when he had executed the divine commission, they called him to an account for it, as having been guilty of a most heinous transgression. He, however, in his vindication of his conduct, shewed them, that he had acted under the immediate direction of God, who had instructed Cornelius where to send for him, and had enjoined him also to comply with the request.

The particular direction given by the Angel to Cornelius, in relation to this matter, was, “Send men to Joppa, and call for Simon, whose surname is Peter, who shall tell thee words whereby thou and all thy house shall be saved.” In which words we may see at once both the necessity of the Gospel for man’s salvation, and its sufficiency: and these two points it is my intention to dwell on at this time.

Let us then consider,

  I.      The necessity of the Gospel—

Perhaps, in all the Scriptures, there will not be found a passage which more strongly declares this, than that before us.

The knowledge of the Gospel was necessary even for Cornelius—

[Cornelius was a peculiarly excellent character, even before he was acquainted with the Gospel: “He was a devout man: he feared God with all his house: though not belonging to the circumcision himself, he gave much alms to the Jewish people: and he prayed to God alway:” and so upright was he in his endeavours to approve himself to God, that his “prayers and alms came up for a memorial before God,” and “were had in remembrance in his sightb.” Now, if any person could be saved without the Gospel, we might well suppose that it would be he. But, now that the Gospel was fully revealed, and he was within the reach of it, a distinct knowledge of its provisions, and a cordial acceptance of its offers, were necessary for his salvation: and, rather than he should be left without an interest in it, God sent an angel to inform him where he might find a person who should “tell him those words whereby be should be saved.” That such a man as Cornelius could not have been saved under other circumstances, is what I am by no means prepared to say: for I believe that, “in every nation, he that feareth God, and worketh righteousness, is accepted of him:” and that, though no man can merit any thing at God’s hands, yet God would rather work a miracle for such a person, than suffer him to perish for want of that measure of knowledge as, under his circumstances, was necessary for his salvation. But of such matters we can speak only by conjecture, because there is but little revealed concerning them. Of those who live under the Gospel dispensation, we can speak with certainty: and if the knowledge of the Gospel was necessary for Cornelius, then]

The knowledge of it must be necessary for us also—

[We are ready to imagine that a moral and religious character will give us a title to acceptance with God. But it is not by that that any man can be saved. There are “words which must be told us:” and what those words are, we know from the discourse of Peter on this occasion. We must be informed respecting the person, work, and office, of the Lord Jesus Christ. We must know, that “He, though Lord of all,” became a man for us, and died upon the cross for the effecting of “our peace” with God, and was raised from the dead by God, and is appointed both to judge the world, and to save the world. I say, to this the whole Scriptures bear witness; and this testimony we must receive as the ground of all our hopes: and by an humble affiance in the Lord Jesus Christ, as so revealed, we are to obtain “the remission of our sins.” There is no “other foundation than this on which any man can builde;” “no other way whereby any man can come unto the Father;” “no other name given under heaven whereby any man can be savedg.” Without a distinct knowledge of the Gospel, our prayers will not avail; nor will our alms avail: nor will a devout spirit, joined to the fear of God, avail: there is away of salvation provided for us through the atoning blood and righteousness of the Lord Jesus Christ; and in that way alone can we ever come to God, or find acceptance with him. If we attempt to seek his favour in any other way, we shall seek it in vain.”]

With the necessity of the Gospel for our salvation, let us contemplate also,

  II.      Its sufficiency—

This is fully and unequivocally declared in the history before us—

[The proofs of it here are manifold. Observe the declaration of the angel: no doubt was expressed by him respecting the efficacy of Peter’s words for the desired end: all that was wanting was, that they should be received and relied upon by Cornelius and his family; and then the whole of them should be saved. Observe next, the actual experience of Cornelius. He received the word with all readiness, and confided in it; and the Holy Ghost descended upon him, and upon all who were with him; and not only sealed the blessings of salvation on their souls, but endued them with miraculous powers in token of Christ’s love to them, and for the extension of his kingdom by their means. Observe, yet further, the testimony of all the Apostles. They had hitherto been utterly averse to the idea of the Gentiles being saved by the Gospel: but when they heard the account of the whole transaction as given by St. Peter, “they glorified God for it; saying, Then hath God also to the Gentiles granted repentance unto life.”]

The whole Scriptures also bear testimony to the same—

[We never find the smallest doubt expressed respecting the sufficiency of the Gospel salvation. No person is excepted from its offers, nor any sin from its absolving power: whilst “the blood of Christ cleanseth from all sin,” “he is able to save to the uttermost all who come unto God by him.” The provision made by the Gospel is sufficient, not for the small household of Cornelius only, but for the whole family of man. Could all be prevailed upon to receive Christ into their hearts by faith, not a human being would ever perish: “All who would believe in him should be justified from all things,” and “be saved by him with an everlasting salvation.”]

  Having thus proclaimed to you the same blessed tidings which were delivered by Peter to Cornelius, let me entreat you to REMEMBER,

  1.      The honour which God puts upon the ministry of his word—

[God, in his mercy, determined to bring Cornelius and his family to the knowledge of the truth; and for this end he sent an angel to inform Cornelius where he might find a minister competent to instruct him; and at the same time gave Peter repeated visions for the purpose of removing his religious scruples, and an audible voice from heaven, also, to authorize his going to a man that was uncircumcised. But what need was there of all these various operations? Why should not the angel declare the Gospel to Cornelius, instead of telling him where to send for a human instructor? God had revealed other things by angels: and why should he not this? The reason was, that, having ordained an established ministry, he would put honour on that ministry, and accomplish his purposes in that way which was best suited to the necessities of fallen man. In the case of the Ethiopian Eunuch, God did not use even his own revealed word for his conversion, without the intervention and ministry of Philip, whom he sent on purpose to instruct the inquiring student: and, in like manner, he sent Peter now, because he would have all to seek instruction through the instrumentality of those whom he himself had ordained to that high office. Let none, then, despise the ministry of the word, as though it might be dispensed with, or from a conceit that they can edify themselves to more advantage at home; for “the Gospel is God’s treasure, though it be in earthen vessels;” and they only can hope to be enriched by it, who will receive it in God’s appointed way. The waters of Jordan had no more intrinsic power than those of Abana and Pharpar: it was God’s blessing alone that rendered them available for the curing of Naaman’s leprosy: and it is that blessing also, which will alone prevail for the healing of our souls: and, if we will not seek that blessing in the channel where alone God has ordained it to flow, we shall in vain hope to obtain it through any other medium. To confirm this truth, Cornelius was ordered to send thirty or forty miles for Peter, to instruct him: and I hesitate not to say, that, as his labour was well repaid by the ministry of that holy man, so the labour of this blessed Apostle was richly recompensed by the success with which it was attended. And I may further say, that all the labour and expense attending either the stated ministry of the word, or the establishment of missions to heathen lands, are unworthy of a thought, in comparison of the benefits obtained by them.]

  2.      The light in which ministers and hearers should regard each other—

[The particular process by which Peter and Cornelius were brought together were mere circumstances, with which we, in this day, have little concern. But every minister is an ambassador from God, as truly, though not in the precise sense, as Peter was: and the people to whom he is sent ought to receive his word, as far as it accords with the voice of inspiration, “as the word, not of man, but of God.” The precise state in which we should all meet together in the public ordinances, cannot possibly be more justly marked than in the history before us. Peter evidently went as a special messenger from God to Cornelius and his family; and having nothing in view but “to tell them words whereby they might all be saved.” (All thoughts of self were as far from his mind as can possibly be imagined.) As for Cornelius and his family, their views in assembling together are depicted by themselves in those memorable words: “Now are we all here present before God, to hear all things that are commanded thee of God.” None were brought by mere curiosity: none came for amusement: none looked to a mere man: all looked, through the man, to God; and received his message as from God himself. We wonder not at the effects which flowed from such a delivery, and such a reception, of God’s blessed word. And should not we also experience a measure of the same effects, if we met together in the same spirit? Yes, we should; and to the want of this must be traced the inefficacy of our ordinances: we do not come together as we ought: neither minister nor hearers feel, as we ought, the importance of the occasion on which we are assembled. We come together too much in a customary way, not aware how much our eternal interests are at stake. Let us, my brethren, each in his place, endeavour to rectify our respective errors; and look up to God in future, that “the word preached may be more profitable; being more mixed with faith,” both in Him who delivers, and “in those who hear it.”]

MDCCLXX

LIFE GRANTED TO THE GENTILES

             Acts 11:18.

Then hath God also to the Gentiles granted repentance unto life.

HERE we have an account of an event in which we all are deeply interested. The opening of the door of salvation to the Gentiles. Peter was the honoured instrument employed. “To him our blessed Lord had given the keys of the kingdom of heaven,” that he might open it both to Jews and Gentiles. To the Jews he had opened it, on the day of Pentecost: and now, after the lapse of six years, he opens it to the Gentiles also. In the words of my text we have,

  I.      The fact acknowledged—

A most remarkable fact it was. It was remarkable,

  1.      In its attendant circumstances—

[To enter fully into this subject, the preceding chapter, together with this, should be read throughout. Cornelius, a Roman centurion, a heathen, was favoured by Almighty God with a vision; and an angel was sent from heaven, to instruct him where to send for one who was enabled and authorized to preach unto him the way of salvation. The next morning, Peter also had a vision vouchsafed to him, in order to remove his scruples about going to a heathen. And, when he was musing upon the import of this vision, the servants of Cornelius arrived, having come a day’s journey to request a visit from him; and the Spirit of God expressly enjoined him to comply with their solicitations. Accordingly, he went: and, having been informed by Cornelius by what authority his presence had been desired, he preached the Gospel to him and to his friends: and the Holy Ghost descended on the whole company, in confirmation of the word delivered, and marked them out as proper subjects to be received into the Church by baptism. Accordingly, “Peter commanded them to be baptized:” and, after a few days abode with his new converts, left them, and went up to Jerusalem. Nor was the fact less remarkable,]

  2.      In its issue—

[A rumour of these events had already reached Jerusalem: and the Church there, with all the Apostles at their head, being filled with indignation against Peter “for going in to one that was uncircumcised, and eating with him,” demanded of him the reasons for so extraordinary a conduct. Upon this, he reported to them all that had occurred, both respecting the vision given to Cornelius, and that vouchsafed to himself; and particularly the descent of the Holy Spirit upon them all, precisely as on the Apostles themselves on the day of Pentecost. This convinced them, that what he had done was of Divine appointment; and that “God had to the Gentiles also, no less than to the Jews, granted repentance unto life.” The fact was now unquestionable; and they could not but acknowledge it.]

But, to enter into the true spirit of the words, we must notice in them,

  II.      The surprise manifested—

The Apostles, even after an interval of six years, had no idea of the extension of the Gospel to the Gentiles—

[They had, by the law of Moses, been taught to regard the uncircumcised Gentiles as unclean, and to avoid all needless connexion with them. The whole ceremonial law was intended as a kind of partition wall between them and the Gentiles. And even the Lord Jesus Christ himself had declared, that “he was not sent but unto the lost sheep of the house of Israel;” and that “he could not take the children’s bread, and cast it unto dogs,” which was deemed the proper appellation of the heathen. And when he had sent out his seventy Disciples, he gave them an especial commandment, “Into any city of the Samaritans enter ye not.” How then could Peter, with any propriety, go to a heathen family, and take up his abode with them? True, the circumstances, which he had related, justified his procedure: but still it was unaccountable, that God should so vary his dispensations, after having confined his revelation to the descendants of Abraham for two thousand years, and left all the heathen world in darkness and in the shadow of death during the whole of that period.]

But now, to their utter amazement, the wall of partition between them and the Gentiles was thrown down—

[That it was so, admitted of no doubt. But still, the reasons of this dispensation they could not yet see. True, the Lord Jesus had said to them, “Go into all the world, and preach the Gospel to every creature.” But they supposed this could only refer to the Jews, who were dispersed among the Gentiles, it never could refer to the Gentiles themselves. They could never be placed on a level with the descendants of Abraham; or be made to inherit the blessings of the Abrahamic covenant: they who were “strangers and foreigners could never be made fellow-citizens with the saints and of the household of God.” Yet so it was; and they could not contradict it: and therefore, in utter amazement, they cried, “Then hath God to the Gentiles also granted repentance unto life.” How it is, we know not; but that so it is, we are sure: since the account now given us has confirmed it, beyond a possibility of doubt.]

We see, however, yet further, in these words,

  III.      The approbation expressed—

In this light, beyond a doubt, they are to be viewed—

[The prejudices, which had so long blinded their eyes, were now removed: and a new principle of love sprung up in their hearts; so that they could welcome the accession of the Gentiles to their community, and the participation of the whole heathen world in the privileges which they themselves had so long exclusively enjoyed. Hence we are told, that they not only “held their peace,” but “glorified God, saying, Then hath God to the Gentiles also granted repentance unto life.”]

And in what light should they be viewed by us?

[Cornelius himself was not more interested in this event than we. To this event we look, as the period from whence to date all our privileges. From this time the Gospel was freely preached to the Gentiles; from amongst whom thousands of converts were made, yea, and millions also, insomuch that, in a few years, the whole Roman empire was filled with them. From that time has the Gospel been transmitted, till it has come even unto us: and we enjoy all its privileges and its blessings, as much as our hearts can wish. With what joy and gratitude, then, should we exclaim, “To us Gentiles hath God granted repentance unto life!” Yes, in this event we should contemplate our own interests, as well as those of Cornelius; and should mark with our most distinguished approbation the mercy thus freely vouchsafed to the whole world.]

  But we must not confine our views of this passage to the event which then took place. We must get it repeated in our own persons, and experienced in our own souls—

We need salvation no less than Cornelius and his company—

[Cornelius was of a most lovely character; and though not enlightened by the Gospel, was doubtless eminently distinguished by a preparatory work of God upon his soul, and admirably fitted for a reception of the Gospel by the grace of God. Yet it was by the Gospel only that he was to be savedb; since, whatever preparatory attainments a man may have, “there is no name given under heaven whereby any man can be saved, but the name of Jesus Christ.” Know then, brethren, all of you without exception, that ye must know Christ, before ye can be interested in his salvation — — —]

And this salvation ye must seek through God’s appointed ordinances—

[God has set apart an order of men on purpose to instruct the world. He could have communicated the knowledge of salvation to Cornelius, as easily as he could direct him where to find an authorized instructor. But he would rather accumulate vision upon vision, and miracle upon miracle, to honour his own appointed ordinances, than convey the knowledge of eternal life in the neglect of them. Accordingly, Cornelius sent a whole day’s journey to get instruction from Peter; and Peter went a whole day’s journey to impart it to one single family: from whence we learn, that no pains are to be spared, either in seeking or imparting divine knowledge; and that the more strictly we adhere to God’s appointed methods of obtaining it, the more confidently we may hope to succeed in our endeavours.]

But you must seek it with becoming humility—

[Behold the posture of Cornelius and his company: “Now are we all here present before God, to hear all things that are commanded thee of God.” This is the state of mind in which you also, my brethren, are to come up to the house of God. You are not to come from mere form, or from curiosity; nor are you to come with a mind clouded by prejudices or prepossessions. You are to come with docile minds, ready to receive, as from God, all that God speaks to you by us, so far as it accords with his written word. You must come also with a determination, through grace, to embrace it all without gainsaying, and to obey it all without reserve.]

And we have the same instruction for you as was communicated by Peter to that assembly—

[We “preach peace to you by Jesus Christ;” and declare, that, as there is no reconciliation with God but through his atoning blood, so “all that believe in him shall be justified from all things.” In confirmation of this, we appeal to every part of the inspired volume, shewing, that “to Him give all the prophets witness, that, through the name of Christ, whosoever believeth in him shall receive the remission of sins.”]

And to this will the Holy Spirit bear witness, as in the case before us—

[He will not, indeed, impart miraculous powers, as in that day; but he will give testimony to the truth that Christ is a Saviour, an all-sufficient Saviour, to all who call upon him: he will seal it upon the heart, and will render it the means of comforting and sanctifying the souls of all who truly receive it.]

But we must “repent,” even as Cornelius and his associates did—

[Though “life” is not by repentance, but by Jesus Christ, there is no life to the impenitent. Life and repentance are never separated in the dispensations of God; nor can they be separated in our experience. Even though we have been as exemplary as ever Cornelius was, we are yet sinners; and must abase ourselves before God, as deserving of his wrath and indignation: and must “flee to Christ for refuge, as to the one hope that is set before us.”]

To God, however, we must look to vouchsafe us this gift—

[You cannot but see how it was “granted” to them, in every stage of its progress. The first intimation to Cornelius that he needed a Saviour, was given him in the vision; and the direction where to send for instruction was given by an angel of God; even the name of the person, and the town where he dwelt, and the very house where he lived. All the obstacles which were in the way were removed by the vision to Peter: and “the words were put into the mouth of Peter, whereby Cornelius and his house were to be saved:” and the whole was applied by the Holy Spirit to their soul?. Thus, then, must you also look unto God, to instruct your minds, and to impress the truth with effectual energy upon your souls. Do but this, my brethren; and, as it was said with rapture by the Church at Jerusalem, “Behold, God hath unto the Gentiles granted repentance unto life!” so shall it now be said amongst the angels of God in heaven: “Behold, God hath to that assembly granted repentance unto life.” Yes, those benevolent beings, though in the very presence of God, “rejoice over one sinner that repenteth.” O that they may have joy over you, my brethren, this day! and may “God be glorified” in every one of you, to all eternity, for Christ’s sake! Amen, and Amen.]

MDCCLXXI

DUTY OF CLEAVING TO THE LORD

  Acts 11:22, 23.

Then tidings of these things came unto the ears of the Church which was in Jerusalem: and they sent forth Barnabas, that he should go as far as Antioch. Who, when he came, and had seen the grace of God, was glad, and exhorted them all, that with purpose of heart they would cleave unto the Lord.

TO see men converted unto God is a source of very exalted joy: still, however, that joy is by no means unmixed. In viewing a tree full of blossoms, we almost irresistibly contemplate the dangers to which they are exposed, and the probability there is that many of them at least will never come to maturity. Our blessed Lord, in the parable of the Sower, has taught us to expect a similar issue in relation to the fruits produced by the Gospel: and experience confirms the truth of his representations. Hence, whilst we rejoice over young converts, we are constrained to “rejoice with trembling.” Agreeably to this observation, we find the Apostles invariably labouring “to confirm the souls of the Disciples,” and “persuading them to continue in the grace of Godb.” Such was the conduct of Barnabas towards the Disciples at Antioch: “He was glad when he saw the grace of God” manifested in their conversion; but, being “jealous over them with a godly jealousy,” he “exhorted them all, without any distinction, that with purpose of heart they would cleave unto the Lord.” This exhortation of his leads us to contemplate the dangers and the duties of the Lord’s people.

  I.      The dangers—

Had the new converts been in no danger of departing from the Lord, they had not needed such an earnest exhortation to cleave unto him. But the truth is, that all Christians are in danger.

  1.      From the ungodly world—

[It is not easy to say which are more replete with danger to the Christian, the frowns or the smiles of the ungodly world. Their hatred is often difficult to be borne. When persecution arises from those who are nearly related to us, or invested with authority over us, or on whom our temporal interests materially depend; and more especially when it rages to such an extent that we must forsake all to follow Christ; it requires much grace to meet the trial aright, and much strength to maintain our stedfastness in the Lord’s ways. We are apt to give way to that “fear of man which bringeth a snare.” On one occasion, Paul was forsaken by all the Church at Rome, through a fear of participating in his trials: nor can any man tell how he shall demean himself under such circumstances, till he is actually placed in them.

Sometimes it happens that our friends, instead of using violence, endeavour to divert us from our purpose by kindness: and then we feel it ten times more difficult to oppose their wishes: we begin to think that it is better to make compliances, and not adhere too strictly to the requisitions of the Gospel. We flatter ourselves, that by such means we shall soften their prejudices against religion, and perhaps win them to Christ: but in this way we are in danger of wounding our own consciences, and of relapsing altogether into the ways and spirit of the world. A measure of tenderness and conciliation we highly approve; but it may easily be carried too far, and bring us to seek that “friendship of the world which is enmity with God.”]

  2.      From our own corrupt hearts—

[The heart is naturally carnal; and it is but in part renewed even in the best of men: “the flesh still lusteth against the Spirit, as well as the Spirit against the flesh.” Paul himself complained that he had “a law in his members warring against the law of his mind, and bringing him into captivity to the law of sin which was in his membersf.” Hence the cares or pleasures of life soon regain an ascendant over us, if we in the least relax our watchfulness against them; or perhaps, like David, we fall into the grossest crimes. Demas has shewn us how awfully the most distinguished professors of religion may depart from God: and in the thorny-ground hearers, we see how all the life of religion may be lost, whilst the outward form of it remains unalteredh. After our Lord’s exhortation to his own Apostles, we may see that there is no sin whatever into which we may not fall, if we be for one moment left to the workings of our own evil hearts. Indeed, independent of any gross sin to which we may be allured, the heart is of itself so indisposed to spiritual exercises, that it will soon faint and be weary in them, if its strength be not daily renewed by the Spirit of God. Hence that direction of the Apostle, “Be not weary in well-doing.”]

  3.      From the temptations of Satan—

[One of the first devices of Satan is, to persuade men that so much exertion in the divine life is not necessary; and, as he did respecting our Lord, he will instigate some friend to whisper in our ear, “Spare thyself.” If he do not succeed in this way, he will suggest to us that our efforts are in vain; that we never were truly converted unto God; that we are not in the number of God’s elect; that we have committed the unpardonable sin; and we had better secure the happiness that is within our reach, than labour for that which we can never obtain. Alas! how many has he deceived by these wiles, and ruined by these devices! Well then may we be on our guard against him, since we are told that “he is always walking about as a roaring lion, seeking whom he may devour.” There had not been such armour provided for our use, if we had not a very arduous conflict to maintain.]

  4.      From the very members of the Church itself—

[St. Paul warned the elders of Ephesus that they were in great “peril from false brethren;” and that not only from other quarters, but “even from among their own selves, some would arise, speaking perverse things, and drawing away disciples after them.” And who that is conversant with the sacred writings, or with the state of the Christian Church at this day, need be told what havoc false brethren have made, sometimes “subverting whole houses,” and “bringing in damnable heresies, whereby they bring destruction both on themselves and multitudes of unsuspecting followers.” Even where persons do not go to these extremes, they may diffuse a vain, conceited and contentious spirit, and beguile to an awful extent the simple-minded. We all know how easy it is to receive bad impressions; and how difficult to get rid of them, when once received. There is, if I may so call it, a virgin simplicity, which is the chief beauty and excellence of a Christian, and which, if once lost, is very hardly recovered; and to preserve it amongst a people, requires all the vigilance of the most active minister, as well as all the caution of the people themselves.]

From contemplating the dangers of the Lord’s people, we are naturally led to consider also,

  II.      The duties—

These are manifestly contained in the words of our text, partly by implication, and partly as directly expressed—

  1.      We should be aware of our danger—

[There is not any thing more prejudicial to the Christian than a presumptuous security: yet how extremely common is it in the Church of God! The professors of religion see, and condemn, this evil amongst their less-enlightened neighbours, and yet are unconscious of its existence in themselves. They even see it in each other; but almost every one conceives himself to be an exception from the rest: others may be ensnared by the world, or deceived by their own corrupt hearts, or beguiled by Satan, or drawn aside into some wrong sentiments or habits by their brethren; but I am clear; I am right; I am in no danger. But let all of us look back, and trace the workings of our own hearts, and we shall find reason to acknowledge either that we have already, on many occasions, been impeded in our Christian course, or that, if we have not, it has been owing to the exceeding and abundant grace of God towards us. We should be deeply sensible of our own frailty; and should shun the means and occasions of sin, as much as sin itself. We should “not be high-minded, but fear:” and, “whilst we most think that we stand, we should take heed lest we fall.” Not that it is desirable for any one to be brought into bondage, or to live under the influence of slavish fear: but, an humble filial fear is desirable at all times: such a fear, I mean, as drives us to the Lord for safety, and leads us to put our whole trust in him. In this sense, “blessed is the man that feareth alway.”]

  2.      We should have a fixed and determined purpose to cleave unto the Lord—

[Let me not be misunderstood, as if I would recommend any one to make resolutions in his own strength: the example of Peter may shew us the folly of such confidence: he who one hour declared that he would sooner die with Christ than deny him, denied him the next hour with oaths and curses. But in the Lord’s strength we may, and must resolve. “My heart is fixed, my heart is fixed, I will sing and give praise unto the Lord,” was a resolution worthy to be formed: as was that also of Joshua, that though all Israel should depart from God, “he and his house would serve the Lord.” Indeed without such a fixed purpose of heart, we shall become the sport of every temptation. We must determine, through grace, that we will be faithful to our God; that neither the allurements of life, nor the terrors of death, shall induce us to turn aside from following him. We must keep our eye single in this respect: we must have one object, and one alone, in view: to honour God must be the one aim of our lives. In relation to this, we must maintain with equal firmness the principles and the practice of Christianity: we must “hold fast the profession of our faith without wavering,” and “be steadfast, unmoveable, and always abounding in the work of the Lord.”]

  “Suffer ye then a word of EXHORTATION”—

[That the subject is deserving of your deepest attention, cannot be doubted: the character given of Barnabas, in the words following our text, is a pledge of it; “He was a good man, and full of the Holy Ghost and of faith.” He was “a son of consolation;” and therefore we may be sure he did not needlessly endeavour to distress the souls of any: yet he exhorted all without exception, because all are in danger of falling, and of “making shipwreck of the faith.” Consider then, beloved, what obligations you are under to cleave unto the Lord. Has he so highly favoured you with tokens of his love and mercy, that you should forsake him at last? Has our blessed Saviour shed his blood for you, that you should “tread him under your feet” by relapsing into sin? Has the Holy Spirit enlightened, quickened, sanctified you, that you should “do despite to him,” and “quench “his sacred motions? Have you “found God a wilderness to you,” that you should desert him, and go back again to the world for happiness? Is it wise to “leave the fountain for broken cisterns?” Is it likely to make you happier even in this world; and, if not, how much less will it do so in the world to come? Did you never read, that they who turn back, “turn back unto perdition;” and that “God’s soul can have no pleasure in them?” Be on your guard then, ere it be too late. But if any will not take warning, I shall conclude my address to them with the solemn declaration of Moses, just before his death; “I call heaven and earth to record this day against you, that I have set before you life and death, blessing and cursing: therefore choose life that ye may live, and that ye may love the Lord your God, and cleave unto him; for HE is your life, and the length of your days.]

MDCCLXXII

BENEVOLENCE OF THE CHURCH OF ANTIOCH

  Acts 11:29, 30.

Then the disciples, every man according to his ability, determined to send relief unto the brethren which dwelt in Judœa: which also they did, and sent it to the elders by the hands of Barnabas and Saul.

GOD is love; and all who have been truly taught of God, are transformed into his image: their selfish passions are in a good measure subdued; and their delight is in the exercise of the most benevolent affections. To such an extent was the principle of love carried by the first converts, that the rich parted with their estates and goods, to form one common stock for the subsistence of the whole Church, thereby reducing themselves to a level with the poorest of their brethren. The Church of Antioch also were very exemplary in their exercise of this grace. They were informed by prophecy, that there would, ere long, be a famine throughout all the Roman empire: and therefore, concluding that the pressure would be particularly felt by their brethren at Jerusalem, where there were none able to succour their distressed neighbours, on account of the voluntary poverty they had brought upon themselves, they raised a collection, and sent it to the elders of that Church, who, from their knowledge of the various individuals, might dispose of their alms to the greatest possible advantage.

This benevolence of theirs shall be the subject of our present discourse. We will,

  I.      Contemplate it for your instruction—

In the account of it which is here given us, there are two things to be noticed;

  1.      The occasion that called it forth—

[A prophet, named Agabus, foretold a famine which should involve the whole Roman empire in extreme distress: and, as he had recently come from Jerusalem, it is probable that he stated some circumstances in relation to the Church in that place, which would occasion the affliction to be felt there with more than ordinary severity. Immediately the Church at Antioch, feeling their obligations to those at Jerusalem, to whom they were indebted for all the spiritual benefits they enjoyed, and justly conceiving that this was a peculiarly proper season for requiting them with temporal benefits, which on account of their comparative opulence they were able to do, immediately raised a collection among themselves, for the relief of their brethren at Jerusalem when the season of their trial should arrive.

Now from hence we learn some very important lessons; the first of which is, That every word of God should be regarded by us as a ground of action. The event predicted did not come to pass for some time: yet was the provision made for it instantaneously, as much as if it had existed at that very moment. The prediction itself was to them a sufficient pledge that the season would arrive, whether at an earlier or more remote period: the times and seasons were in God’s hands; but their duty was to provide for the occasion beforehand; and therefore they exerted themselves without delay. How happy would it be for us, if we regarded every declaration of God with similar awe and reverence! O let us not think that remoteness of time will make any difference as to the certainty of future events; for every thing that God has spoken in reference to the eternal world, will as certainly take place, as if the events were close at hand; and it is our duty now to act, as if we were assured that a few hours only would intervene between the prediction and the accomplishment.

Another lesson which their conduct teacheth us is, That benevolence is essential to the Christian character. Their benevolence was altogether spontaneous, the effect of a principle universally operative among them. That principle is altogether inseparable from the Christian character; for, “if we love not our brother whom we have seen, how can we love God whom we have not seen?” We should consider “all, but especially the household of faith,” as “brethren;” and should regard our property as a talent committed to us by our common Father, for the benefit of the whole family. “We should not seek our own things, but the things which are Jesus Christ’s” — — —]

  2.      The manner in which it was exercised—

[Behold their zeal! all were animated by the same spirit; and “every one” exerted himself “according to his ability” Had they been disposed to indulge a selfish spirit, they might have found excuses enough for withholding present supplies. “The occasion had not yet arrived: they themselves would be subject to the same calamity, and were more bound to provide for their immediate neighbours than for others at the distance of several hundred miles.” But they listened not to any such suggestions: it was sufficient for them that an opportunity had occurred for the exercise of love, and for the honouring of their Lord; and therefore they improved it instantly to the utmost of their power. Thus also should we: “Whatsoever our hand findeth to do, we should do it with our might:” and especially in administering relief to the Lord’s people, we should not estimate our liberality by the mere amount of our donations, so much as by our ability to give; since in God’s sight the widow, with her two mites, gave more than all the rich, who, out of their abundance, had cast large sums into the treasury.

We admire too their prudence. They could not themselves go to Jerusalem to inspect the state of the Church, and administer relief with their own hands; they therefore sent their money to the elders of that Church, who, by their local knowledge, were qualified, and by their exalted piety were disposed, to dispense the alms in the most equitable and effectual manner. In this also they have left us a very instructive lesson, to attend with the utmost care to the manner in which we dispose of our alms: for, as the withholding of alms is sinful parsimony, so indiscreet charity is criminal profuseness.]

Without stopping to multiply lessons of instruction from their benevolence, we will now,

  II.      Propose it for your imitation—

We have at this time,

  1.      A similar occasion for benevolence—

[* * *]

  2.      Similar means of exercising it—

[They committed to the elders of the Church at Jerusalem the task of selecting the objects, and apportioning the alms; and thankfully availed themselves of the labours of others, to carry into effect their benevolent designs. Now amongst us there are many united into a society, for the express purpose of finding out the wants of the poor, and of administering also to their spiritual necessities: whatever, therefore, your liberality shall contribute, will be disposed of by them to much better effect than if you were to bestow your alms upon the poor with your own hands, unless you could at the same time inquire into all the circumstances of their different cases, and stop to unite spiritual instruction with your temporal relief. These persons, like the elders at Jerusalem, cannot, out of their own funds, do good to any great extent; nor would their visits be well received by the poor, if they tendered nothing but good advice: but, when they can impart also some relief for the body, they are more kindly welcomed as instructors for the soul: the hearts, as well as the houses, of the poor are easier of access, when the way is smoothed by “a gift in the bosom.”]

  3.      Similar obligations to exercise it—

[They felt the force of redeeming love; and judged that they administered to Christ himself, whilst they relieved him in his distressed members. And are these motives to benevolence lessened by the lapse of time? Are not we as much bound to devote ourselves, and all that we have, to Christ, as they could be? In some respects, our obligations to exert ourselves are greater than theirs: for the sole object of their benevolence was, to bestow temporal relief; whereas that, though an important, is a subordinate, consideration with us, who aim principally at promoting the eternal welfare of our fellow-creatures. If then we profess to love the Lord Jesus Christ, let us now approve our love to him, by our zealous exertions, and liberal contributions.]

MDCCLXXIII

PETER’S DELIVERANCE FROM PRISON

  Acts 12:5.

Peter therefore was kept in prison: but prayer was made without ceasing of the church unto God for him.

THE Scriptures inform us, that “God’s counsel shall stand, and that he will do all his pleasure.” Let the combinations against him be ever so formidable, the ultimate issue of the contest is certain. Whatever circumstances therefore we may be in, we may safely commit our cause to him with confidence and composure. We cannot conceive a finer illustration of this subject, than that which is contained in the account of Peter’s deliverance from prison.

Let us make some observations upon,

  I.      His danger—

This was imminent indeed; whether we consider,

  1.      The crime of which he was accused—

[Had he been guilty of sedition or murder? No. What then had he done that had incensed Herod, and rendered his apprehension and death a subject of universal satisfaction? He had preached the Gospel with indefatigable zeal, and had laboured to convert both Jews and Gentiles to the knowledge of Christ. This was an offence that could not be expiated, but by his blood. All that had preceded him in the same path from the beginning of the world, had incurred the resentment of their contemporaries; and, almost without exception, had suffered death for their fidelity; as Abel, and all the prophets, abundantly testify. And we cannot but wonder, that, when persons are hated, reviled, and persecuted, simply for righteousness’ sake, (as thousands in this day are, as well as in former times,) it does not immediately occur to their persecutors, that these very sufferings are a testimony in their favour; inasmuch as they mark a close resemblance between them, and the persecuted saints of old. But as long as “men love darkness rather than light,” they will hate, and extinguish too if they can, the light that shines around them.]

  2.      The state to which he was reduced—

[He was in prison, chained to two soldiers, (one on either hand,) and guarded by sixteen, four of them at a time. His friends, though numerous, had no power to rescue him; nor had he any in Herod’s court to intercede for him. Nor was there now time for any favourable occurrences to arise; for this was his very last night; and on the morrow he was to be brought forth for public execution: and all his own country-men were anxiously waiting for the last tragical scene, and hoping within a few hours to feast their eyes with his blood. What hope then remained for him? Die he must: nor did there appear the smallest prospect, but that the fate which had already removed James, awaited him.]

But “what is impossible with man, is possible with God;” as we see in,

  II.      His deliverance—

Mark the means used for his deliverance—

[From human interference there was no hope: but the poor trembling Disciples did not yet despair: they knew that “whereinsoever the enemies of the Church might deal proudly, God was above them.” To God therefore they addressed themselves with redoubled importunity: and continued all night in unceasing prayer for him. What foolish means would these appear to those who knew how closely he was guarded, and how determinately both Herod and the Jews were bent upon his death!—But, if God be omnipotent, prayer, which interests God for us, may be called omnipotent also. What has it not done? It has opened and shut the heavens; vanquished armies; saved kingdoms; raised the dead;—and it has an express promise from God, that, whatever the subject of it be, (provided it be agreeable to his will,) the requests urged by two or three, with united faith and fervour, shall certainly be granted.

O that we, as individuals, as a Church, as a nation, did but justly appreciate the power of prayer! how safe should we be from enemies, and how happy under the protection of our God! — — —]

See also the manner in which he was delivered—

[God heard the supplications of his people; and marked, by the very time and manner of his interposition, what it was that prevailed for his deliverance. Access to Peter, though barred with respect to men, was as open as ever to God, and to angels, as his ministering servants. God therefore sent an angel to effect his deliverance: and behold, how speedily the work was done! the chains fell off his hands; the keepers and soldiers were constrained in some way or other, so that they could make no resistance; and the iron gate that entered into the city, opened to them of its own accord. So surprising was this deliverance, that Peter himself could not conceive it to be true, but thought it was all passing in a mere vision. And, when he went to the house where the people were praying for him, and the damsel who kept the door affirmed that it was Peter who stood knocking at the door, and that she knew his voice, they told her she was mad: and when they could not silence her positive assertions, they said, “It must be his angel.” Had they duly considered, they would have seen that he was expressly given to their prayers; and that God had fulfilled to them his own gracious promise, that “before they called he would answer, and, while they were yet speaking, he would hear” — — —]

  We may LEARN from hence,

  1.      The blessedness of serving God—

[It may appear at first, that there is no inference less deducible from the subject than this: for, is there any blessedness in imprisonment, and bonds, and death? But look at Peter on the very night previous to his intended execution: he is sleeping as soundly as if no evil whatever awaited him; insomuch that the extraordinary light which shone into the prison did not interrupt his slumbers; nor did he awake, till “the angel smote him on the side.” Behold too the interposition of God for him! Was an angel wanted to liberate him from prison? an angel is sent from heaven on purpose; and soldiers, chains, bars, gates, have no longer any power to confine him. Surely then, if to enjoy such composure in the immediate prospect of death, and such protection from God when all human help has failed, be blessed, it is blessed to serve our God, who vouchsafes such mercies to his faithful people — — — Be not ye afraid then of the frowns of men: but fear God, who is alike able to save or to destroy — — — Seek your happiness in doing the Divine will; and then you may safely commit your every concern to him, knowing, that if God be for you, none can, with any effect, exert themselves against you — — —]

  2.      The efficacy of united prayer—

[Prayer may appear for a time to be offered in vain: “God may bear long with his people,” even when they are most importunate. But we must not mistake delays for denials: “God has never said to any, ‘Seek ye my face’ in vain.” Circumstances may arise, wherein it will be more for the good even of the Church itself that prayer should not be answered precisely in the way that we might wish. This doubtless was the case with respect to James, whose fortitude in suffering martyrdom was more useful to the Church than his continued labours would have been. But where any matter will really issue in God’s glory and the Church’s good, we may ask for it with an absolute assurance that it shall be granted. No nation since the establishment of Christianity ever enjoyed greater mercies from God than ours; and if we knew the history of it as it is recorded in heaven, I doubt not but that the prayers of God’s people would be found to have wrought more for us, than all our fleets and armies have ever done. Let all of us then give ourselves unto prayer in our secret chambers: let societies for prayer be established; and those which already exist carry on their united efforts with unceasing ardour. Let us not be contented with a brief mention of our necessities to God, but plead earnestly with him for the relief of them, and “give him no rest, till he arise and make our Jerusalem a praise in the earth.”]

MDCCLXXIV

THE EVIL OF PRIDE

  Acts 12:21–23.

And upon a set day Herod, arrayed, in royal apparel, sat upon his throne, and made an oration unto them. And the people gave a shout, saying, It is the voice of a god, and not of a man. And immediately the angel of the Lord smote him, because he gave not God the glory: and he was eaten of worms, and gave up the ghost.

IN almost all the instances of judicial punishment recorded in Scripture, we see a remarkable correspondence between the punishment, and the sin on account of which it was inflicted: and it seems to be especially designed of God, in order that he might be the more manifestly “known in the judgments which he executeth.” In the passage before us, we are informed, that Herod was greatly offended with the people of Tyre and Sidon; but, at the intercession of his own chamberlain, he forgave them. On this occasion he delivered to them an oration, probably in part at least on the subject of his own clemency: and they, struck with the splendour of his appearance, and perhaps with the force of his eloquence, or, more probably, desiring to conciliate him by flattery, exclaimed, that the voice which they heard, was the voice of a god, rather than a man. With these plaudits Herod was highly gratified: and instantly God, by the instrumentality of an angel, smote him with a disease in his bowels, so acute and terrible, that, as the Jewish historian informs us, he was constrained to acknowledge before that very assembly, that God had punished him for not rejecting with abhorrence their impious acclamations, and that they would soon see an end of their god.—Accordingly, the worms that were thus formed in his body, preyed upon his vitals, and devoured him in the space of about five days: so that his degradation was as manifest as his pride had been presumptuous.

We propose to consider more fully,

  I.      His sin—

Whether the excellence of his oration was real or imaginary, his crime was the same; “He gave not God the glory of it.” Now this is, in truth, as common a sin as any that can be named: for where is there a person possessed of either natural endowments, or acquired distinctions, who does not pride himself in them, instead of giving the glory of them to the Lord? The female thinks but little of God, when her beauty is admired; or the man, when he is celebrated for his strength and valour. The man of learning, or of skill in arts, or who has advanced himself by successful industry to great opulence, readily accepts the adulation paid to his talents and success; little thinking that it is “God alone who has made him to differ” from others, or “given him the power to get wealth.” Perhaps the generality will allow this to be an infirmity incident to our nature; but few, if any, conceive of it as an heinous sin; whereas it is, in reality, a sin of awful magnitude. It is,

  1.      A denial of God’s goodness—

[God is “the Author of every good and perfect gift,” in creation, in providence, and in grace. Whatever we possess, we must say with the Apostle, “He that hath wrought us for this self-same thing, is God.” If any person have a right to ascribe glory to himself, methinks it is the conqueror, whose valour overcomes his enemy: but God in a particular manner charged his people, when they should be brought into the quiet possession of the land of Canaan, not to imagine that “their power, or the might of their hand, had gotten them that wealth,” but to acknowledge it all as given them by their God. When therefore we withhold these acknowledgments, we do, in fact, deny that they are due to God, and impiously assume to ourselves the honour that is due to him alone. In a word, we tread in the very steps of Herod, and commit the sin which brought on him such tokens of God’s displeasure.]

  2.      An invasion of his prerogative—

“God has made all things for himself;” and “his glory he will not give to another.” But, if we take to ourselves the glory which is due to him, we put ourselves, as it were, into his place, and become a god unto ourselves. This may appear too strong a representation; but it is the very construction which Jehovah himself puts upon such conduct. The city of Tyre was greatly enriched, and raised to a high rank among the surrounding nations: and the governors, instead of acknowledging the providence of God in their elevation, ascribed it wholly to themselves, and confided in it as a source of continued security. Hear now how God speaks to them respecting it: “Son of man, say unto the Prince of Tyrus, Thus saith the Lord God; Because thine heart is lifted up, and them hast said, ‘I am God, I sit in the seat of God, in the midst of the seas;’ yet thou art a man, and not God, though thou set thine heart as the heart of God.” Nor let it be imagined that this is done only by an actual assumption of these honours to ourselves: Herod did not claim the honours that were ascribed to him; but he was pleased with them; and acquiesced in the judgment of his admirers, instead of reproving it. Paul and Barnabas, when divine honours were offered to them, rent their clothes, and ran in among the people, and expostulated with them in the strongest terms: and it was Herod’s sin that he accepted the flattery, instead of reprobating it with indignation. In like manner the receiving with complacency the flattering unction of human applause, trifling as it may appear to us, is a very heinous sin in the sight of God.]

The evil of his sin may be further seen in the greatness of,

  II.      His punishment—

Pride, above all things, provokes “a jealous God;” and the whole creation are ready to vindicate the honour of his injured Majesty. As, in the plagues of Egypt, frogs and lice were ready to inflict punishment on the hardened monarch, so, in Herod’s case, “worms” sprang forth, as it were, into existence, to avenge the quarrel of Jehovah. Nor shall such an impious disposition ever pass unpunished.

  1.      God has punished it in many instances—

[See where man has made himself the author of the great things which have been wrought by him; how strongly has God resented it! — — — See where man has made himself the end of his own actions; how fearfully has God manifested his indignation against the offending person! — — — See where only an undue complacency has been felt, as arising from the possession of the things which God himself has given; even that has excited great displeasure in the breast of the Almighty, and caused him to inflict the heaviest judgments — — —]

  2.      He will punish it wherever it is indulged—

[If such a disposition be habitually indulged, God regards it as a proof of hypocrisy: and, though he is ever ready to give grace to the humble, he will assuredly resist, and abase, the proudi — — — Though it break not forth into gross inconsistencies of conduct, yet, if it be harboured in the heart, we shall be held in utter abomination in the sight of God — — —]

  REFLECTIONS—

  1.      What need have we to watch the motions of our hearts!

[God looks at the heart, and “searches it,” and sees every thought of it, and puts the true construction upon every motion of it, and will call us into judgment for all its most secret imaginationsm. Alas! how many proud, conceited, self-complacent thoughts has he there beheld! Do we not then need to humble ourselves before him, and to “pray, that the thoughts of our hearts may be forgiven us?” — — —]

  2.      How careful should we be of using any flattering words!

[Men flatter others because they know that flattery is pleasant to the carnal mind: but it is that very pleasure which offends God, and brings down his judgments on the soul. How cruel then is it to expose a brother to such a danger! Would we put poison into his hands just to gratify his palate, when we knew that it would speedily put an end to his existence? How then can we seek to gratify his mind at the expense of his soul? This is a thought peculiarly important for those who hear the Gospel faithfully administered: they are apt to forget that ministers are men of like passions with themselves; and that God particularly forbad that a novice should be admitted into the ministry, “lest being lifted up with pride, he should fall into the condemnation of the devil.” Bear in mind, brethren, that flattery is an ordeal which few can bear; and that he who makes use of it, “spreads a net for his brother’s feetp.”]

MDCCLXXV

ELYMAS THE SORCERER STRUCK BLIND

  Acts 13:9–11.

Then Saul, (who also is called Paul,) filled with the Holy Ghost, set his eyes on him, and said, O full of all subtilty and all mischief, thou child of the devil, thou enemy of all righteousness, wilt thou not cease to pervert the right ways of the Lord? And, now, behold, the hand of the Lord is upon thee, and thou shall be blind, not seeing the sun for a season.

IN general, the duty of ministers is to “have compassion on them that are ignorant and out of the way,” and to “instruct in meekness them that oppose themselves:” but there are occasions whereon it is necessary for them to “rebuke men sharply,” and with all authority. We do not indeed think that it would be proper for an uninspired minister to use exactly the language of our text, because he could not tell what measure of impiety existed in the mind of the person reproved: but, whether inspired or not inspired, it becomes every servant of God to make a firm stand against infidelity and impiety, and to declare without reserve the judgments of God against the enemies of his Gospel. St. Paul was certainly under no bad impression when he addressed Elymas; for, it is said, he was “filled with the Holy Ghost:” and under the influence of that same blessed Spirit we may speak with all boldness, and yet not violate, in any degree, the decorum or the charity which our office requires.

In the address before us, we notice,

  I.      The true character of the Gospel—

None of the inspired writers ever spoke in a doubting manner respecting the truth or excellence of the Gospel: convinced in their own minds, they uniformly spake with the decision that became them. St. Paul here calls the Gospel “the right ways of the Lord:” and this is indeed its proper character; for it contains the only right way,

  1.      Of seeking his favour—

[It offers salvation freely through the blood and righteousness of the Lord Jesus Christ — — — It requires nothing in those to whom it is offered, but an humble sense of their own guilt and misery, and an entire surrender of themselves to him, to be washed in his blood, and to be sanctified by his grace.

This is the “right way” of seeking favour with God. All the ways of man’s devising are delusory. Not only is all hope of “establishing a righteousness of our own “vain, but even the smallest attempt to blend any thing of our own with his meritorious death and sacrifice will deceive us — — — Salvation must be of grace, from first to lastb — — —]

  2.      Of glorifying his name—

[The Gospel calls us to a life of universal holiness; and requires us to “live, not unto ourselves, but unto Him who died for us, and rose againd.”

And this also is exclusively the “right way” of serving God. If we imagine that a barren unproductive faith will suffice, we shall find ourselves fatally mistaken. Nor will a partial obedience to God’s will be accepted: his law, his whole law, must be written in our hearts, and exemplified in our lives. A wilful retaining of a single lust would prove as fatal to us, as a rejection of his Gospel altogether — — —]

The attempts of Elymas to “pervert” the Gospel lead us to consider,

  II.      The opposition it meets with—

We are not now called to speak of persecution, but only of those arts which were used by this malignant sorcerer. We doubt not then but that he withstood the Apostles,

  1.      By subtle disputations—

[As a Jew, he would bring forward all the arguments he could against Christianity itself. And such opposers are still found amongst those who “name the name of Christ.” There are infidels who deride Christianity as much as the most inveterate Jew could do. But where the Gospel is admitted as true, the fundamental doctrines of it are not uncommonly assailed with all the powers of reason. The total depravity of our nature, the truth and efficacy of Christ’s atonement, the influences of the Holy Spirit, and the necessity of an entire surrender of ourselves to God, are all denied; and a religion little better than heathen morality is substituted in the place of that which Christ has revealed. He must be a stranger indeed in our Jerusalem, who does not know how fiercely even the first principle of the Gospel, the doctrine of salvation by faith in Christ, is decried — — — The sons of Jannes and Jambres, and of Alexander the coppersmith, are as subtle and malignant as their fathers were — — —]

  2.      By base calumnies—

[We can have no doubt but that Elymas would endeavour to discredit the testimony of Paul and Barnabas by evil insinuations against their character and designs; nor would he fail to load their doctrine also with all the reproaches which Jewish malignity could suggest. And are not these weapons still used against the Gospel? Are not the preachers of it represented as “the troublers of Israel,” as “deceivers,” as “turning the world upside down?” Are they not often spoken of as crafty men, who in their hearts are adverse to the civil and ecclesiastical establishments of the land wherein they dwell? Is not their doctrine traduced precisely as in the days of old? St. Paul’s complaint was, “We be slanderously reported, and some affirm that we say, Let us do evil that good may come:” and for the same complaint there is abundant occasion, wherever the Gospel is faithfully preached: nor can any better answer be made to our accusers than Paul himself made, namely, that “their damnation is just.” Indeed it is not possible for any one to embrace the truth in sincerity, without becoming an object for the envenomed shafts of slander: and it is worthy of observation, that, as this treatment is experienced by those universally who preach or profess the Gospel, so it is experienced by them exclusively: a man may preach or profess what else he will, and yet be at peace with the world: but the moment he becomes a decided follower of Christ, a warfare is commenced against him, even by his nearest relatives; yea “his greatest foes are generally those of his own household.”]

In the Apostle’s answer, however, we observe,

  III.      The evil and danger of opposing it—

The evil of it is marked in the terms which the Apostle used—

[We will grant that there was in Elymas a peculiar malignity of character, which justified the severity of St. Paul’s address; and that the same severity would not be just, if used against many who oppose the Gospel: but still, in proportion as our character or conduct resembles that of Elymas, the terms in which he was addressed may be applied to us.

It is a fact, that the greater part of those who raise up opposition to the Gospel, are men of a subtle and mischievous disposition: and it is equally true that they act under the immediate influence of Satan. Now the great employment of Satan is to blind men’s eyes, so that they may not see the Gospel; precisely as the great office of the Holy Spirit is, to open men’s eyes, that they may behold iti: and, consequently, in doing Satan’s work, they approve themselves his children. And are they not in this enemies of all righteousness? Where is there any true righteousness to be found, but among those who embrace the Gospel Look at the life of Christ and his Apostles, and see, if any thing like it ever was produced under the influence of false religion? It is a curious fact, that they who are most adverse to the principles of the Gospel, are always complaining that its friends are too strict, and too precise, and “righteous over-much;” and thus they shew themselves enemies no less to the holiness of the Gospel, than to its free and full salvation.

How great then must be the evil of a conduct which entails on men such epithets as these!]

The danger of it is marked In the judgment he denounced—

[God smote this malicious adversary with blindness, agreeably to the declaration of St. Paul: and this blindness was an awful emblem of the blindness of his soul. We do not indeed expect that the enemies of the Gospel shall now receive such open demonstrations of God’s displeasure; (though we are far from thinking that such judgments are never executed:) but we are sure that spiritual blindness is the common fruit of hostility to the Gospel; and that they who labour to blind others, can expect nothing but to be blinded themselves. The blindness of Elymas was inflicted only “for a season,” that he might repent, and “recover himself out of the snare of the devil, by whom he was led captive at his will:” and in like manner there is yet space given for repentance, even to the most inveterate opposers of the Gospel: but if they do not speedily acknowledge their guilt, they have reason to fear that ere long they will be given over to final impenitence, and their present blindness be succeeded by “the blackness of darkness for ever.”]

  ADDRESS—

  1.      Those who are inquiring after truth—

[Of Sergius Paulus it is said, “He was a prudent man;” and “he called for Barnabas and Saul, and desired to hear the word of God.” Moreover, when he had heard it, he disregarded all the attempts of Elymas to pervert it, and himself became an avowed disciple of Christ. This was a conduct worthy of him, and worthy to be pursued by every wise and “prudent” man. We earnestly recommend it then to all to follow his example. Be diligent in inquiring, and avail yourselves of every opportunity of gaining instruction in the religion of Christ — — — Be candid in judging, and do not suffer yourselves to be prejudiced by the scoffs or calumnies of the unbelieving world — — — Be firm also in acting: do not be afraid of following the convictions of your own conscience; or think, that your being in a place of great power and authority will be any excuse for not obeying its voice: it is rather a reason why you should be the more bold for the Lord, because you may influence so many more by your example. Had this Roman governor put off his convictions, like Felix, he would probably have been left to perish in his sins: but now he enjoys, in all its richness, the truth he embraced. Know then, that ye likewise will soon receive the final recompence of your conduct; in happiness, if faithful to your convictions; but in misery inexpressible, if you dissemble with God.]

  2.      Those who are opposing it—

[Greatly is it to be regretted that the Gospel has still its adversaries, and that persons in authority are peculiarly beset with them. Satan knows how extensive is the influence of the great: and therefore he sends forth his emissaries to encompass them around, and to prejudice their minds against the faith of Christ. But be it known to all, that Christ will triumph at last, and that “his enemies ere long shall surely become his footstool.” By some it may be thought a light matter to dispute against the Gospel, and to obstruct its influence on the minds of men: but our Lord has told us, that “it were better for us that a millstone should be put round our necks, and that we should be cast into the midst of the sea, than that we should offend one of his little ones.” Let those then who will not embrace the Gospel, beware how they labour to pervert the faith of others: if they must perish, they had better perish alone, than under the guilt of destroying the souls of others. But let us hope, that those who have acted thus as Satan’s instruments, will do so no more; but that rather their own eyes shall be opened, and that they will embrace the faith which they have endeavoured to destroy. If however any will persist in their impiety, let them tell us what are those ways which they call “right;” and let their principles be compared with those of the Apostle. We fear not the issue, if only this comparison be made: we have no doubt but that the Gospel alone contains the “right ways of the Lord,” and that those only who embrace and walk in them will ever enter into life.]

MDCCLXXVI

THE WORD OF SALVATION DELIVERED

  Acts 13:26.

Men and brethren, children of the stock of Abraham, and whosoever among you feareth God, to you is the word of this salvation sent.

IN tracing the steps of the Apostle Paul, I see exactly what every minister of Christ should be: he should live but for one end, To save the souls of men: and, for the attainment of that end, he should account no labour too great, no sufferings too intense. He should live for it altogether, and, if need be, die for it also. Methinks I here see a minister addressing his stated congregation. He comes to them as an ambassador from God; bringing salvation, as it were, along with him, and declaring to every one of them, “To you, and to you, is the word of this salvation sent!”

Sustaining, through grace, this blessed office, I will now, in God’s name,

  I.      Unfold to you the true character of the Gospel which we preach—

It is nothing more nor less than this, “The word of salvation.” This admirably describes the Gospel; of which it may be truly said,

  1.      It reveals salvation clearly—

[No other book under heaven can tell us how a sinner may be saved — — — But this reveals to us the plan which God the Father devised, and God the Son executed, and God the Spirit applies to the souls of men. It opens to us all the wonders of redemption, through the incarnation and death of God’s only dear Son. It sets him forth, as making an atonement for the sins of men, and as working out a righteousness wherein they may stand before God, and as imparting out of his own inexhaustible fulness whatsoever is necessary for every individual of mankind. All this it states with a clearness and precision which no man can mistake, unless Satan, the god of this word, has blinded his eyes.]

  2.      It offers salvation freely—

[It calls on no man to purchase salvation by any merits of his own; but offers it “freely to all, without money and without price.” The light of the sun is not more freely given than this, provided we be willing to accept it. We may see how free it was in its first offer to man in Paradise. Our first parents even fled from their Maker, instead of imploring mercy at his hands; and God followed them, and, without any solicitation on their part, promised them that “the seed of the woman should bruise the serpent’s head.” Thus it is in every instance that occurs; “He is found of them who sought him not, and made known to them who inquired not after him.”]

  3.      It actually confers salvation on all who will receive the inspired declarations—

[The instant the word is received in faith, it becomes “effectual to turn you from darkness unto light, and from the power of Satan unto God.” The sins of him who receives it are “blotted out as a morning cloud,” and his soul is “made a partaker of a divine nature:” he is also admitted into the number of God’s children, and “his name is written in heaven.” Say, brethren, whether this be not true? Say whether some of you, at least, cannot attest it by your own blessed experience? Then you see how justly that Gospel which we preach unto you is called “The word of salvation.” There is no other word whereby any man can be saved: nor does any man truly receive this, without being saved by it. Hence, then, if you would understand it aright, and appreciate it aright, you must view it in this light, and receive it for the end for which alone it is revealed.]

Having stated the true nature of the Gospel, I now proceed to,

  II.      Execute the commission which we bear in relation to it—

St. Paul had a mixed audience of Jews and Gentiles. The former he addressed as “the stock of Abraham;” the latter he included under those who “fear God.” Now, though we have not exactly the same description of persons here, we have others who very nearly correspond with them; whom, therefore, we will distinctly address.

  1.      Those who, on account of their attachment to the law, may be supposed not to need the Gospel salvation—

[There doubtless are here many moral, and, in a qualified sense, religious persons, who think by their own repentance and good works to save themselves. But, beloved, the very best of you are sinners, and stand in need of mercy at the hands of God; as well as of a new nature, which God alone can create within you. “Your Father Abraham had this Gospel preached to him:” Moses also preached it, both in the ceremonial and moral lawg — — — And if the Apostle Paul, who was, “touching the righteousness of the law, blameless,” was constrained to “renounce all hope in his own righteousness, that he might be clothed in the righteousness of Christ,” so must you do: for by the works of the law shall no flesh be justified — — — “To you, then, is the word of this salvation sent;” and if you accept it as God’s word to you, it shall prove “the power of God to the salvation of your souls.”]

  2.      Those who, through their alienation from God and his law, may be supposed to be beyond the reach of salvation—

[Dear brethren, there is no limit, either to the mercy of God, or to the efficacy of his Gospel. “The blood of Jesus Christ, sprinkled on the soul, cleanseth from all sin:” “nor shall any one who comes to God in his name ever be cast out” — — — Remember, then, that to you, even to every one of you, however far you may have gone from God, is “the word of salvation now sent:” nor is there one of you that shall ever perish, if only you truly and cordially embrace it.]

  Behold now the effect of proclaiming this word, in the case of the Apostle Paul:

  1.      Some desired to hear more of it—

[They desired that “the same words might be preached to them again the next Sabbath,” and on the intervening days before it. Let it have the same effect upon you, my brethren; and suffer no means of instruction henceforth to pass away unimproved — — —]

  2.      Others, on the other hand, “contradicted and blasphemed” the word—

[So you must expect to find it at this day. But be not stumbled at it. If, when delivered by the Apostle Paul, and by our blessed Saviour himself, the Gospel was in many cases rejected, wonder not if it be so when delivered by us. But shall the unbelief of some make the faith of God of none effect? God forbid. “Let God be true, but every man a liar” — — —]

  3.      Others were effectually saved by it—

[Yes, some “glorified the word of life; and, having been ordained to eternal life, believed it,” and were saved by it. Thus let it be glorified by you. It is worthy of all your submission, and all your trust, and all your confidence: and if you will “glorify it” by faith and obedience, it shall surely “glorify you” with everlasting life — — — From this moment, therefore, let nothing divert you from it, but “continue steadfastly in the grace of God.”]

MDCCLXXVII

THE RESURRECTION OF CHRIST GLAD TIDINGS

  Acts 13:32, 33.

We declare unto you glad tidings, how that the promise which was made unto the fathers, God hath fulfilled the same unto us their children, in that he hath raised up Jesus again; as it is also written in the second Psalm, Thou art my Son, this day have I begotten thee.

THE resurrection of Christ was the foundation whereon the whole edifice of our religion was built. To that Jesus himself directed his Disciples to look forward as the evidence of his Messiahship; and, after he had risen, he appeared to them repeatedly for the space of forty days, that they might be enabled to testify of it with the fullest assurance. A select number were chosen by him for the very purpose of bearing witness to this wonderful event: and because St. Paul had not enjoyed the same advantage as the other Apostles, he was favoured with a vision of his Lord long after his removal from the sight of all other mortals, in order that he, as well as the others, might be able to testify of it from ocular demonstration.

In the words before us he speaks of Christ’s resurrection,

  I.      As an accomplishment of prophecy—

The passage quoted by the Apostle is very properly applied to this subject—

[The Psalms were in the Apostle’s days arranged in the same order as they now stand. And the scope of the second Psalm is to declare the triumph of Jesus over all his enemies by means of his resurrection from the grave, and of his consequent exaltation to the right hand of God. And he might well be said to be “begotten” in the day of his resurrection, because he was then formed anew, as it were, from the earth.]

It is confirmed also by many other passages that predict the same truth—

[As it was fore-ordained by God, so it was foretold in a variety of ways. Sometimes it was exhibited in types, and sometimes in propheciesb. In one Scripture, not quoted indeed in this place, but cited no less than six times in the New Testament, this marvellous event was predicted in terms so plain that none could misunderstand it, who did not obstinately shut their eyes against the truth.]

We must not however suppose this to be an uninteresting fact: for the Apostle further speaks of it,

  II.      As glad tidings to the soul—

To the disconsolate Disciples the tidings of Christ’s resurrection were doubtless exceeding joyful. But they ought to be no less so to us, since that event ascertains,

  1.      The virtue of his sacrifice—

[Had he not risen, his death had been in vain. We could have had no evidence that our debt was discharged, if our Surety had not been liberated from the prison of the grave. But his resurrection clearly proved that he had satisfied the demands of law and justice, and it thereby affords us a ground of assured hope, and triumphant exultation.]

  2.      The sufficiency of his power—

[If he were still dead, it would be in vain to look to him for help. But, when he has raised up himself, and spoiled all the principalities and powers of hellg, and been exalted on purpose that he might be a Prince and a Saviour, to give repentance to Israel and remission of sins, what may we not expect at his hands? Surely he is declared thereby to be the Son of God with poweri, and to be able to save us to the uttermost. Let us only seek to know him in the power of his resurrectionl, and nothing shall be impossible unto us.]

  3.      The certainty of our own resurrection to dwell with him—

[Our resurrection depended altogether upon his: if he had not risen, neither should we have risen: but because he rose, we shall rise also. Christ is the first-fruits, which, while it sanctified, assured also, the whole harvest. He is our forerunner, who is gone to heaven to prepare places for us, and will come again to raise us to the possession of themo. We therefore may consider death and the grave as vanquished for us, and look forward to the complete triumph which we ourselves shall have over them in the last day. Because he liveth, we may he sure that we shall live alsoq.]

  As a further IMPROVEMENT of this passage, permit me to observe,

  1.      How deeply are we interested in the writings of the Old Testament!

[In them are promises of which we receive the accomplishment. The word of God is not of private interpretation, as though it belonged only to this or that individual. Many parts doubtless had a peculiar reference to those to whom they were spoken; but none an exclusive reference. Let us then embrace the promises as spoken to ourselves, and expect the fulfilment of them to our own souls.]

  2.      How thankful should we be for a preached Gospel!

[Many, when the Gospel is preached to them, are ready to exclaim, “We beseech thee, torment us not.” Yes, they look on faithful ministers as “the troublers of Israelu.” But the scope of our ministry is to “declare glad tidings,” even to proclaim a crucified, and an exalted Saviour. Let any one contemplate the foregoing subject, and see whether it do not afford matter for rejoicing — — — Let men only forsake their sins, and we have not a word to utter which will not administer to them an occasion of joy. In this light the resurrection of our Lord was viewed by the first Disciples. And are not they “our fathers, and we their children?” Yes; we are all of one family, all united to one Head, and all heirs of the same glory: and, if we only cleave to the Saviour as they did, we may confidently expect the blessings which they enjoyed, and may look forward with joy to that time, when we shall sit down with all the patriarchs and prophets in the kingdom of our God for ever.]

MDCCLXXVIII

THE SURE MERCIES OF DAVID

  Acts 13:34.

As concerning that he raised him up from the dead, now no more to return to corruption, he said on this wise, I will give you the sure mercies of David.

IT is of the nature of prophecy to be dark. It was doubtless given in order to raise in men an expectation of future events; but it was not designed to declare them so fully, as to induce men to exert themselves either for the effectuating or counteracting of the things foretold. Its true use was, to shew, that God had both foreseen and fore-ordained all that should come to pass; and to convince us, that nothing can occur, but according to his determinate counsel and will. The passage cited in my text is strongly illustrative of this truth. One would not readily have imagined that so sublime a mystery as that of our Saviour’s resurrection had been contained in these words: but, now that we see them accomplished, we can have no doubt but that they were intended to predict that great event; since an inspired Apostle so explains them, and builds upon his explanation the most important of all truths, the resurrection and ascension of the Lord Jesus.

To place the text in its true light, I will consider,

  I.      The fact asserted—

[This was, the resurrection of the Lord Jesus; the most important of all events; since, without it, neither the incarnation nor death of Christ would have been of any avail. To this our blessed Lord continually referred, as the most convincing proof of his Messiahshipb — — — For the more full discovery of this, he abode on earth forty days after his resurrection; “shewing, by many infallible proofs,” that he was indeed “risen, according to the Scriptures.” And to this event all his Apostles bare witness, as establishing, beyond all doubt or question, his divine mission. This was the point to be settled for the conviction of all, whether Jews or Gentiles: and this once clearly established, all the rest followed as a matter of course, that could not be questioned by any child of man.]

But let me direct your attention to,

  II.      The prophecy appealed to in confirmation of it—

This, we have said, was dark: but, when duly explained, it carries full conviction along with it.

To this event, beyond all doubt, the prophecy referred—

[With his people God entered into covenant, to “give them the sure mercies of David.” What these were, the Psalmist fully informs us. They were, in the first place, to establish on his throne his Promised Seed, the Messiah; and then to give to all the subjects of the Messiah’s kingdom the full blessings of salvation — — — But Messiah was to sufferf — — — How, then, could this prophecy be fulfilled? — — —]

By this event, the prophecy was fulfilled — — —

[Christ, being raised from the dead, was empowered to carry on his work; as the high-priest did, when, after offering his sacrifice, he entered into the holy of holies. Now, too, he was seated on his throne; and all which had been engaged in covenant both to him and to his people, was put into a train of progressive and ultimate accomplishment. Thus were the mercies, which David had long since contemplated as “sure,” rendered “sure” to Christ and to all his believing people — — — Not only was God’s word verified by this; but a pledge was given, that it should be fulfilled in every the minutest particular, to all who should rely upon it in deed and in truth.]

And now let me call your attention to,

  III.      The conclusion drawn—

The same train of argument had been followed both by St. Peter and St. Paul. And from it their inferences were,

  1.      That Christ was indeed the true Messiah—

[See the argument as stated by St. Peter on the day of Pentecost — — — Then mark his conclusion drawn: “THEREFORE, let all the house of Israel know assuredly, that God hath made that same Jesus, whom ye have crucified, both Lord and Christ.” Know ye then this, my beloved brethren: there is a Saviour, the Lord Jesus Christ: and there is no other than He. He has died for you; and his sacrifice has been accepted of the Father in your behalf. And of this you have a certain pledge, in his resurrection from the dead. I call upon you, then, to renounce every other hope; and to look unto Him, as “all your salvation and all your desire” — — —]

  2.      That all who believe in him shall most assuredly be saved—

[This is the conclusion, as drawn by the Apostle Paul. Having further prosecuted the line of argument which we have already noticed, he adds, “Be it known unto you, THEREFORE, men and brethren, that through this man is preached unto you the forgiveness of sins; and by him all that believe are justified from all things, from which ye could not be justified by the law of Moses.” Yes; to every one of you do I this day preach the forgiveness of sins. Who amongst you does not need it? Who amongst you can obtain remission in any other way? Who amongst you would not account the pardon of all his sins as the richest blessing that could he conferred upon him? Behold, then, I this day offer it to every one amongst you; yea, I offer it simply by faith in the Lord Jesus Christ. Under the Mosaic law there were many sins for which no sacrifice was appointed. But not so under the Christian dispensation. There is no sin, whatever, nor any accumulation of sins, which may not be washed away by the Redeemer’s blood: for “the blood of Jesus Christ,” we are told, “cleanseth from all sin.” To every one of you, therefore, do I offer, in his name, a free and full remission, in perfect accordance with God’s covenant, ratified as it has been by the Redeemer’s blood, and confirmed as it is by his predicted resurrection and his glorious ascension.]

  BEHOLD, then, how certain are God’s promises to those who rely upon them!

[If any promise could have failed, methinks it was that which related to the exaltation of the Messiah. See him dying on the cross, and sealed up in the grave: what is now become of all God’s promised mercies? Wait but a little, and they shall be acknowledged to be sure and certain. So your case, brethren, may appear as desperate as his: yet, in the appointed hour, shall you surmount your every difficulty, and be glorified with your Messiah at the right hand of God — — —]

MDCCLXXIX

DANGER OF DESPISING THE GOSPEL SALVATION

  Acts 13:38–41.

Be it known unto you therefore, men and brethren, that through this man is preached unto you the forgiveness of sins: and by him all that believe are justified from all things, from which ye could not be justified by the law of Moses. Beware therefore, lest that come upon you, which is spoken of in the prophets; Behold, ye despisers, and wonder, and perish: for I work a work in your days, a work which ye shall in no wise believe, though a man declare it unto you.

NO one can read the New Testament with attention, without seeing that there is one point to which all the discourses of the Apostles tend, namely, the exhibition of Christ as the Saviour of the world. In Him all the lines meet, as in their common centre. The discourses of St. Paul embraced the whole circle of divine truth; yet he justly says, that “he determined to know nothing among his converts but Jesus Christ, and him crucified.” In the chapter before us is contained his address to the Jews in a synagogue at Antioch. He begins with a subject ever gratifying to a Jewish ear, a rehearsal of the distinguished mercies vouchsafed to that nation from the time of their departure out of Egypt to the time of David, from whose seed they all acknowledged that their Messiah should spring. He then declares, that that Messiah was come, even Jesus, in whom the prophecies had been literally fulfilled, both in the peculiar manner of his death, and in his resurrection from the dead. He then comes to apply the subject to their hearts and consciences, combining all the tenderness of a brother with all the fidelity of an Apostle. In opening to you that part which we have just read, we shall notice,

  I.      The declaration made—

It had been said by our Lord after his resurrection, that “repentance and remission of sins should be preached in his name among all nations.” And here St. Paul, executing his commission, declares that this way of salvation was,

  1.      Divinely appointed—

[There is no doubt or hesitation to be seen in his mode of expressing this truth: on the contrary, he speaks with most assured confidence; “Be it known to you, brethren, that through this man is the forgiveness of sins:” Be it known, that his death was a propitiation for sin,—that by that sacrifice, Divine justice has been satisfied,—that through it God is reconciled to a guilty world,—and that he has committed to us the ministry of reconciliation, and sent us on purpose to preach to you the forgiveness of your sins in his name. These are truths of infinite importance to every child of man: and we declare them without even a shadow of doubt upon our own minds; and desire that they may be embraced by you with the fullest assurance of your minds, and the liveliest gratitude of your souls.

Beloved brethren, we announce the same glorious truths to you. Who amongst you is not a sinner before God? Who does not need such a Saviour? Who has not reason to leap for joy at having such a method of forgiveness proposed to him? Know ye then, that “to you is the word of this salvation sent;” and “we, as God’s ambassadors, pray you in Christ’s stead, Be ye reconciled to God.”]

  2.      Universally effectual—

[There is no distinction now made between Jews and Gentiles: the word is no longer confined to one age or country; “it is gone forth unto the ends of the world.” Nor is there now any distinction of sins, as far as relates to the forgiveness of them through the blood of Christ. Under the law, there were many sins for which no sacrifice whatever could be accepted. The adulterer and the murderer, for instance, were left without any means of pardon provided for them by the law: nor was any presumptuous sin to be reckoned among those for which sacrifices were appointed. But under the Gospel there is no exception whatever: “All manner of sin shall be forgiven unto men,” provided they repent of it, and believe in Jesus Christ for the remission of it: and, if the sin against the Holy Ghost be excepted, it is not because the blood of Christ would not cleanse from that, as well as from every other, but because the man who has committed it must have arrived at such a degree of blindness and obduracy, that he never will repent of his iniquity, nor ever look to Christ with sincerity of heart for the remission of it. We confidently declare, that sins even of a scarlet or crimson dye shall be forgiven; yea, we declare that every sin we have ever committed is actually forgiven, the very instant we truly believe in Christ: even “the little children in Christ” may glory in this, as a truth on which they may most confidently rely, that on their believing in Christ, they not only shall be, but actually, as our text expresses it, “are justified from all things.”]

To impress this blessed truth the more deeply on your minds, let us consider,

  II.      The admonition with which it is enforced—

Glorious as this salvation is, it is too generally despised—

[All the prophets prophesied respecting it with more or less clearness: but all had reason to complain, “Who hath believed our reportk?” In the days of the Apostles the same complaint was made: and it may but too justly be repeated by us at this day. If this be doubted, let any man tell us, where “has the offence of the cross ceased?” Where is not the faithful exhibition of a crucified Saviour derided as enthusiasm? and in what place are not the followers of Christ gazed upon “as signs and wonders?” — — — But it is not the infidel only or the scoffer that despises Christ: for every man is guilty of despising him, who complies not with the invitations of his Gospel, and withholds from him the affections of his heart. O let us examine ourselves carefully on this head, and see whether the warning in our text may not justly be applied to us — — —]

If we be found among the number of his despisers, woe be to us—

[The Jews of old despised both the mercies and the judgments of their God: and the Prophet Habakkuk, expostulating with them, declared, that God would inflict on them such judgments by the hands of the Chaldeans, as they would not credit, however strongly his determination should be announced. St. Paul declares, that similar judgments awaited the Jews of his day; and warns them against bringing on themselves such heavy calamitiesn. But what are the calamities inflicted by the Chaldeans or Romans in comparison of those which await unbelievers in the eternal world? We declare to men, that God has wrought the most stupendous work of mercy in the redemption of the world by his dear Son, and that he will consign over to everlasting misery all who reject his Gospel: but men will not believe either the one or the other of these things: they will not so believe his promises as to seek an interest in them; nor will they so believe his threatenings as to endeavour to escape them. But as the judgments denounced against the Jews in former ages have come upon them, so will the judgments denounced against us. Methinks it were sufficient to hear God so strongly assert this, as he does in many places: but God condescends to appeal to us, and to make us judges in our own cause: “What shall the end be of them that obey not the Gospel of Christ?” “How shall we escape, if we neglect so great salvation?” “He that despised Moses’ law died without mercy: of how much sorer punishment, suppose ye, shall he be thought worthy, who hath trodden under foot the Son of God?” Can we hear such appeals, and not see the need of attending to the admonition in the test? O let us “beware,” how we reject or slight the salvation now offered us. Let us “beware” lust we bring upon ourselves that “wrath and fiery indignation which await the adversaries” of the Lord Jesus: and what I say unto one, I say unto all, “Beware.”]

MDCCLXXX

THE GENTILES RECEIVE THE GOSPEL

  Acts 13:46–48.

Then Paul and Barnabas waxed bold, and said, It was necessary that the word of God should first have been spoken to you: but seeing ye put it from you, and judge yourselves unworthy of everlasting life, lo, we turn to the Gentiles. For so hath the Lord commanded us, saying, I have set thee to be a light of the Gentiles, that thou shouldest be for salvation unto the ends of the earth. And when the Gentiles heard this, they were glad, and glorified the word of the Lord: and as many as were ordained to eternal life believed.

WHEREVER the word of God has been faithfully dispensed, it has created a diversity of sentiment amongst the hearers; some receiving it with gratitude, and others rejecting it with disdain. Even when our Lord himself preached, “some said he was a good man; whilst others said, Nay, but he deceiveth the people.” Such also was the reception which the Gospel met with when ministered by the Apostles: “The multitude was divided; and part held with the Jews, and part with the Apostles.” Our blessed Lord foretold this, and declared, that the effect of his Gospel would be, “not to bring peace on earth, but a sword;” and “to set even the nearest relatives against each otherb.” The division occasioned by it at Antioch was exceeding great; the Jews, almost universally, “rejecting it,” whilst the Gentiles, in vast multitudes, took the liveliest interest in it; insomuch that the Apostle now for the first time made the instruction and conversion of the Gentiles the great object of his ministrations.

In the words which we have now read, we see,

  I.      The necessity to which he was reduced—

[The obstinacy of the Jews was attended with the most distressing consequences. They, in the first instance, disregarded the Gospel; but, “when they saw almost the whole city come together to hear it,” they set themselves against it, with the utmost violence, “contradicting” it as false, and “blaspheming” it as wicked. With such inveteracy did they put it away from them, that they pronounced sentence, as it were, against themselves, as altogether unworthy of eternal life. On this account, the Apostles, without any further delay, put into execution the commission they had received, and made a free offer to the Gentiles of the blessings which were thus despised by the Jews.

Now it is a fact which cannot be dissembled, that circumstances not very dissimilar are found, wherever a man of an apostolic spirit is called to labour: multitudes of those to whom he has been primarily and more particularly sent, not only despise his message, but, when others in the neighbourhood flock to hear his word, “are filled with envy,” and complain of the inconvenience they sustain by having their churches so crowded. They also “contradict and blaspheme” both the testimony that is borne, and the minister who bears it. Thus in effect they “put away the word of God from them,” and declare, by their conduct, that they neither value nor desire that salvation, which Christ has purchased for them. Thus, with the most earnest desire to promote the salvation of those whom he regards as his immediate charge, a minister is often constrained, by the obstinacy of those who will not hear, to be content with addressing himself to those who will; and to regard those as the most endeared objects of his attention, who are not, except by their own voluntary act, contained within the proper sphere of his commission. This is greatly to be regretted, because such despisers of the Gospel both harden themselves, and excite prejudice in others: nevertheless it is a comfort to the faithful minister to find, that, if rejected by some, there are others who hear him gladly, and know how to appreciate his labours.]

In turning to the Gentiles, he declared,

  II.      The authority under which he acted—

[He might have mentioned the express injunctions of his Lord: but he knew that his word would have no weight with the Jews; and therefore he cited a passage of the Old Testament, which the Jews themselves understood as referring to the Messiahe. The passage he has quoted contains a promise of the Father to the Son, that he should not have the Jews only for a portion, but should be set for light and salvation to the ends of the earth.

Under this authority we now speak: and under this warrant we offer salvation to every child of man. Behold then, Christ is given for a light to the whole world; and all of you who “sit in darkness and the shadow of death” may “come to the brightness of his rising.” He is given also “for salvation” to the ends of the earth: and every one who is sensible of his lost estate, may “be saved from wrath through him” — — — He is God’s salvation; provided by him, qualified by him, upheld by him, accepted by him: and every sinner in the universe is not only authorized to trust in him, but is commanded so to do; and is assured by God himself that he shall never be ashamed of his hope — — — This we are commissioned to declare: and if ten thousand bigoted or self-righteous people should reject it with disdain, we trust that we shall never want some contrite auditors, who shall receive it with gratitude and joy.]

In the sequel, we are informed of,

  III.      The success he obtained—

[The self-condemned Gentiles heard these tidings with joy; and vast multitudes of them “glorified the word of the Lord,” receiving it as “a faithful saying, and worthy of all acceptation.” On some indeed the effect was only transient; but as many as were appointed to, and disposed for, eternal life, believed: they “received the word into an honest and good heart,” and “brought forth fruit unto perfection.”

This is the effect which we hope to see produced in our ministrations. Despisers we expect to meet with, but we expect to find also many in whom our word shall be the power of God unto salvation. Who then amongst you has his heart, like Lydia’s, “opened by the Lord?” Who amongst you feels the attractions of God’s love, and the constraining influences of his grace? You, we trust, will be the better for the message we deliver: you will become the followers of Christ: you will embrace him, and honour him, and “cleave unto him with full purpose of heart” — — —]

  In the passage we have been considering are two opposite characters, whom it will now be proper to ADDRESS:

  1.      Those who reject the Gospel—

[Such characters exist as much among those who call themselves Christians, as among the Jews themselves. Think then what you do: “you judge yourselves,” that is, you pass sentence on yourselves as “unworthy of everlasting life.” Your want of humility betrays your total unfitness for heaven, or even for the offer of the Gospel salvation. Your contempt of the most stupendous effort of God’s love that ever men or angels beheld, betrays the same. If you look into the Scripture, you cannot find any resemblance between yourselves and the saints of old: and, if you could go up to heaven, you would not find one of your spirit there. Are you then willing to continue in a state, wherein your whole spirit and conduct declares that you are daily ripening for destruction? O think of it whilst yet your errors may be rectified, and your iniquities forgiven.]

  2.      Those who are made willing to embrace it—

[Think who it is that has disposed your minds to the attainment of everlasting life: and give him the glory due unto his name. It is God alone that “hath made you to differ” from the unbelieving world; and therefore to him alone must be all the praise. Now then, if you really profess to have experienced the grace of God, we call upon you to “glorify his word:” shew that you believe it to be true: let it be seen that you love it, and trust in it, and obey it; and that you “esteem it more than your necessary food.” Attend the ministration of it as the Gentiles did, not with vain curiosity, but with the deepest reverence and most lively gratitude. Hear it as the word of God to your souls: hear it as glad tidings of great joy; and let every succeeding Sabbath bring you into a closer acquaintance with it, and a more entire conformity to its dictates. Above all things, attend to what it says of Christ; and receive him as your all-sufficient light, and your complete salvation.]

MDCCLXXXI

TRIBULATION THE WAY TO HEAVEN

             Acts 14:22.

We must through much tribulation enter into the kingdom of God.

REAL fortitude is shewn, not more in overcoming difficulties which unexpectedly occur, than in encountering firmly those which are foreseen. In order to meet trials aright, we must be armed with a heavenly principle: and hence arises the need of a fixed principle in the heart of a Christian; since he is assured, that he shall have many enemies to conflict with, and that his way to heaven lies through much tribulation. This is declared to us by an inspired Apostle; who himself experienced the truth of it, and has forewarned us to expect that it shall also be fulfilled in us.

Let us consider his testimony,

  I.      As confirmed in him—

The whole life of the Apostle, after he embraced the faith of Christ, was an illustration and proof of this truth. View him—

  1.      On this occasion—

[If ever he might have hoped to escape persecution, it was at this time. Consider what he had done in restoring a man who had been a cripple from the womb; and what a spirit the people had manifested towards him, in ascribing to him divine honour, and bringing sacrifices to him as unto a god: Could it be thought that he was in any danger at that place? Yet, behold, no sooner did Jews come from Antioch and Iconium to stir up the people against him, than their minds were changed, and they stoned him as an impostor, whom they had just before proposed to worship as a god: so rapid was the transition from one extreme to another. Just as, in the case of our blessed Lord, there was but an interval of three days between the acclamations of the populace, and the universal cry of “Crucify him, crucify him,” so there was but a step between the deification and destruction of this blessed man.]

  2.      Through the whole course of his ministry—

[Like his adorable Master, the Lord Jesus, he was truly “a man of sorrows.” Indeed he expected that he should be so, and forewarned his converts respecting it, lest, when they saw the treatment he received, they should be discouraged. When speaking of his sufferings some years afterwards, he especially referred to this particular occasionb: but, in fact, it made only a single article out of a long catalogue of trials, which attended him through life.]

We are apt to think that persecution was the lot of Christians only in the first ages of the Church: but the Apostle’s testimony relates to all Christians of every age; and must therefore be considered,

  II.      As to be realized in us—

It is a fact that all zealous Christians are persecuted—

[We say not that persecution rages equally at all times; but we affirm, that lively and zealous Christians are hated by the world: that “those who are born after the flesh do still persecute those who are born after the Spirite.” There are seasons indeed when the world may seem to favour a servant of God; but, in the midst of all their seeming kindness, there is in their hearts a rooted enmity against him, which, like sediment in clear water, will shew itself, the very instant it is stirred. It needs but little to inflame a whole community against him. They can hear unkind reports respecting others, and disregard them; but in every thing that leads to the disadvantage of a child of God, they take an interest; and, like inflammable matter, easily communicate the malignant fire to each other, so as rapidly to produce a general conflagration. And hence every believer is fore-warned to expect persecution as his proper and certain lotg.]

And God has graciously ordained, that trials shall attend us for our good—

[Our blessed Lord “learned obedience by the things that he suffered,” and “was made perfect by sufferings:” and we are to be conformed to him in these respects: we must “suffer with him, in order that we may be glorified together. There is in us a great deal of “dross and tin,” which, in the furnace of affliction, must be purged awayi. Our graces also must be exercised and confirmed by means of trials, which are altogether necessary to call them forth: and to the graces so exercised will our eternal weight of glory be proportionedl.]

  ADDRESS—

  1.      To those who are the friends of this world—

[This is a state, which, though greatly desired by men in general, is not by any means to be coveted; for it proves infallibly that we are not faithful to our God. It is not possible for light and darkness to coalesce, or for Christ and Belial to agree togethern. It were better far to be hated of all men for the Lord’s sake, than to incur his displeasure for the sake of retaining their good opinion.]

  2.      Those who suffer for the Lord’s sake—

[Be not surprised at any thing that you suffer, nor be grieved at it. The inspired writers speak of your trials as a just occasion of joyp. Only endeavour to improve them aright; and you will never complain of the difficulties of the way, when you have reached your journey’s endr.]

MDCCLXXXII

SUCCESS OF THE GOSPEL A GROUND OF JOY

  Acts 14:27.

And when they were come, and had gathered the church together, they rehearsed all that God had done with them, and how he had opened the door of faith unto the Gentiles.

A VERY distinguishing feature of primitive Christianity was, that, whilst it filled all its votaries with an anxiety for their own souls, it inspired them also with a love to the souls of others, and with a zeal for the extension of the Redeemer’s kingdom through the world. True it is, indeed, that, on the occasion before us, the separating of Paul and Barnabas to the work of preaching to the Gentiles originated, not with the people of Antioch, but with God himself, who gave a special command respecting it. Yet it is evident, that the whole Church took a lively interest in it; and came together afterwards, with great delight, to hear all that had occurred during this benevolent, but arduous, excursion.

Through the tender mercy of our God, somewhat of a similar spirit has arisen in our day: so that I can scarcely enter on a more gratifying subject with you, than to shew,

  I.      The interest which the primitive Church took in the work of God—

The people expressed no reluctance at parting with Paul and Barnabas—

[We cannot doubt but that the ministry of these two men at Antioch was most beneficial to the people’s souls: yet we read of no reluctance on the part of the Church in surrendering up their own personal benefit for the good of others. They resembled the Apostle Paul, who, in all such cases, “sought not his own profit, but the profit of many, that they might be saved.” — — —]

Nor did the Apostles manifest any backwardness to undertake this dangerous enterprise—

[We can have no doubt, but that, however much they might delight in their stated labours amongst a people united to them in the bonds of Christian love, they gladly addressed themselves to the work assigned them, where they would find little but incessant labour, amidst the fiercest opposition. And from their perseverance in it under such circumstances, and from the pleasure which they expressed afterwards in recording all the dealings of God with them, and the happy effects of their ministrations, it is clear that one feeling pervaded the whole body; and that all, both ministers and people, found their chief happiness in the service of their God. Nor can we doubt but that they all rejoiced in the sacrifices they had made, when they saw what benefits had resulted from them to the Gentile world. They had fasted and prayed when these two Apostles were separated to their work: and, that they abounded in praises and thanksgivings after their return, we may be well assured.]

Such being the habit of Christians in the first age, let us consider,

  II.      The instruction to be derived from it—

We are well aware, that the call of men to special labours, in this day, is not by any means so clear and determinate as in the case before us: nor do we intend to place any events of the present time on a footing with those which took place, under the particular direction of heaven, in the apostolic age. Yet, from the dispositions evinced by the primitive Church, we may clearly see,

  1.      That the work of God is confessedly the greatest of all concerns—

[What is there that can be compared with it? The government of kingdoms is little in comparison. The rise and fall of the four great empires would scarcely have been deemed worthy of notice, but for the influence they had in introducing the Messiah’s kingdom, which was to supersede and survive them all. It is the establishment of this kingdom which God has had in view, from before the foundation of the world. All his eternal counsels have had respect to it: all his dispensations towards the whole world have been ordered in subserviency to it: all his perfections are displayed in it, and all his purposes completed: and everyone that labours for the advancement of it is “a worker together with God.” The first archangel in heaven cannot find a more honourable employment than that of helping forward God’s designs in reference to it: much more, therefore, may man account it the only object worthy of his pursuit.]

  2.      That it is an object for which we all, according to our ability, should labour—

[The advancement of the Redeemer’s kingdom is not the work of ministers only, but of the people also. It can scarcely be credited, how much an efficient ministry is aided by the co-operation of private Christians, in all the different works and labours of love. Many will listen to them, who would regard the admonition of pastors as a mere official ceremony, or an impertinent intrusion. Indeed, it is not possible for ministers to do every thing: even a Moses required seventy elders to assist him: and, at this day, it is only by the united exertions of many, that the work of God in general, and that of missions in particular, can be carried forward. Nor let it be imagined that the poor are incapable of affording aid to the common cause: for they, if they cannot assist materially either by intellectual efforts or pecuniary contributions, may, by their prayers for the Divine blessing, effect more than the whole world combined could by their own personal exertions.]

  3.      That the success of it should be to us a source of the sublimest joy—

[With what raised expectations did the Church of Antioch meet together; and with what joy did they hear that “God had opened the door of faith to the Gentiles!” Methinks the whole assembly lost, for the time, all thought of their own personal welfare, being swallowed up with the delightful contemplation of the welfare of others. Surely, with one heart and one voice they glorified God for the mercy he had vouchsafed to a sinful and idolatrous world. And should not a similar feeling pervade us Gentiles, in relation to the Jews, if there be any awakening amongst them? Truly, if there be, as in Ezekiel’s vision, any stir among “the dry bones,” whether they be those of Jews or Gentiles, or of persons bearing the Christian name, it should fill our souls with gratitude, and our lips with praise — — —]

  Let us now IMPROVE this subject,

  1.      In a way of inquiry—

[What is the state of God’s work amongst you? “The door of faith,” as you well know, “has been long opened to you.” Have you entered in? or, are you yet but on the threshold, or perhaps yet standing afar off? Think with yourselves: have you truly come to Christ, and believed in Christ as the only Saviour of your souls? — — — And, supposing you to have entered the vestibule of God’s temple, have you advanced into the sanctuary? We read of those “whose faith and love grew exceedingly;” and so should yours grow: nor should you ever cease to press forward, till you are come into the holy of holies, even into the immediate presence of your God — — —]

  2.      In a way of information—

[God’s work, I trust, is really going forward in the world — — — And this at least I can say, that, whether we have laboured and suffered for the Lord, or only followed with our prayers those who have laboured, we have no cause to complain that we have either laboured in vain, or prayed in. vain — — —]

  3.      In a way of excitement—

[All of us have a work to do; a work to which God himself has called us, and to which at the baptismal font we were set apart. Let me ask, then, whether we have engaged heartily in it? and whether, if we were called to give an account of it at this moment, we could say, “Father, I have finished the work which thou hast given me to do?” Know assuredly, that the whole Church will speedily be convened before the Judge of quick and dead: and “then must every one of us give account of himself to God.” Say, brethren, whether, if called to that account, we should now “give it up with joy,” or whether it would be “given up with grief.” Let us think, also, what account we shall give of the efforts we have made in behalf of others. Have we “minded, not our own things only, but every one of us the things of others also?” Have we ourselves laboured, or have we, with prayer and fasting, co-operated, to the utmost of our power, with those who have gone forth to labour, in the cause of God? Think not that this was the duty of the primitive Christians only: it is no less ours than it was theirs. The cause of God ought to be dear to us; and the souls of our fellow-sinners should be precious in our eyes. Our charity, indeed, must begin at home: but it must not end there: it should be extended to the whole world: nor should we relax our efforts for the extension of the Redeemer’s kingdom, till “all the kingdoms of the world shall have become the kingdom of our God and of his Christ.”]

MDCCLXXXIII

THE QUESTION ABOUT THE OBLIGATION OF THE CEREMONIAL LAW DECIDED

  Acts 15:10, 11.

Now therefore why tempt ye God, to put a yoke upon the neck of the disciples, which neither our fathers nor we were able to bear? But we believe that through the grace of the Lord Jesus Christ we shall be saved, even as they.

IT is a favourite idea with many, that the Gospels contain all that is needful for us to know, and that it would have been better for the Church if they only had been transmitted to us. But this is indeed to make ourselves wiser than God: for if God had not judged that the other parts of the New Testament would be useful to his Church, he would not have inspired men to write

them, nor would he have preserved them for us with such peculiar care. We acknowledge that in the Gospels there are intimations of every thing which we need to know: but will any one say, that in the other parts of the New Testament there are not clearer explanations of them, or that the Gospels are not rendered far more intelligible by the light reflected upon them in the Epistles? Will any one say, that the purposes of God towards his Church, in the call of the Gentiles, the rejection of the Jews, and the future union of both Jews and Gentiles under one Head, are not more fully understood, than they would have been if the Acts of the Apostles had not been recorded? or that the correspondence between the law and the Gospel would have been so manifest, if it had not been pointed out to us in the Epistle to the Hebrews? We have now the advantage of knowing what objections were urged against the Gospel, and how those objections were obviated. To go no further than the passage before us: There was a controversy which agitated the whole Christian Church, insomuch that not all the authority of Barnabas or Paul were able to settle it: and a reference was made to the whole college of Apostles at Jerusalem for their decision of the point. That we may have a just view of it, we shall consider,

  I.      The subject in dispute—

The question was, Whether the Jewish law was obligatory on the Gentiles?

[This I say, was the original question; but it involved much more, even the whole plan of the Gospel salvation.

Many insisted that circumcision, and the observance of the whole Mosaic lawb, were necessary to salvation. They contended that these were of Divine institution; that the observance of them constituted the grand line of distinction between the Lord’s people, and all the rest of mankind; and that the severest judgments were threatened for a wilful neglect of them: and consequently, that they must be obligatory on the Lord’s people to the end of time. (It must be remembered, that the advocates of these opinions were not Jews, but Jewish Christians.)

On the other hand, it was maintained, that these laws were never imposed with a view to men’s justification by them; (for that Abraham was justified before even circumcision itself was ordained:)—that to require the observance of them from the Gentiles was contrary to God’s avowed design; (since he had manifested his acceptance of them in their uncircumcised state, precisely in the same way as he had of the Jews who were circumcisedd:)—that it was impossible for any man to be justified by the observance of them; (since one single deviation from them would utterly condemn him:)—and that to blend the observance of them with the merits of Christ as a joint ground of our hope, was to invalidate the whole Gospel, and to make Christ himself of no effect to usf—]

A question precisely similar is agitated amongst us at this day—

[Circumcision and the Jewish law are indeed, by common consent, rejected by us. But many amongst us proceed on the very same principle as those Judaizing Christians did, and make works, either ceremonial or moral, the ground of their hope before God.

Some, and some of no mean name, have gone so far as to assert, that the very act of baptism saves us. Verily, if such sentiments were not expressed in terms which cannot be mistaken, we should think it a libel to impute them to any man who calls himself a Christian, and much more to any one who would make his sentiments in theology a standard for the Church of Christ. It seems incredible that such Jewish blindness should exist at this day in the Christian Church.

Others, even the great mass of nominal Christians, imagine that the attending of the house of God and the Lord’s supper, together with common honesty, is sufficient to procure us acceptance with God; or that, if a little more be wanting, the merits of Christ will turn the scale.

Others, who come nearer to the Judaizing Christians of old, maintain, that though our hope is certainly in the Lord Jesus Christ, yet some works of ours are necessary to make his merits effectual for our salvation. This is a principle so generally avowed, that to controvert it would be called by many an unchristian heresy.

But (not to notice the two former opinions, which need only to be stated, and they will carry their own condemnation along with them,) this more specious principle is in reality founded on an ignorance of both Law and Gospel. For,

  1.      The moral law was not, any more than the ceremonial, given with a view to justify men: it was given rather to condemn them, and, as a ministration of death, to shut them up that they might receive life by the Gospel.

  2.      It is impossible that any man can be saved by his obedience to the law, because the law requires perfect obedience; which never has been, nor ever can be, rendered to it by fallen man.

  3.      To blend our obedience to the law with the merits of Christ, is to establish a ground for boasting; which it is the main scope and tendency of the Gospel to destroy.

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