Acts 21:13.

Acts 21:13.

  4.      Such an union of our works with the faith of Christ is declared to be an utter “subversion of men’s souls,” and a superseding of all that Christ has done or suffered for us.

Here then the question, whether as debated formerly, or as existing at this hour, is fairly stated.]

We now come to,

  II.      The apostolic decision of it—

And here we will view,

  1.      The Apostle Peter’s judgment respecting it—

[After the point had been long debated, St. Peter rose to give his opinion. His argument was extremely plain and simple. He reminded the Church, that the Lord Jesus had given to him the keys of the Gospel kingdom, and had commissioned him to open that kingdom both to Jews and Gentiles. To the Jews he had opened it on the day of Pentecost; and to the Gentiles about six years afterwards, when he preached to Cornelius and his friends: and on both occasions God had given the same testimony of his acceptance to the people, pouring out upon the uncircumcised Gentiles, precisely as he had done on the circumcised Jews, his Holy Spirit, both in his miraculous and sanctifying operations. From hence he inferred, that God had unequivocally declared his mind and will, and had shewn, beyond all controversy, that in his eyes “neither circumcision was any thing, nor uncircumcision was any thing; but faith, that worketh by love,” was all that he required. To require therefore from the Gentiles an observance of the Mosaic law was to “tempt God, and to put on their necks a yoke,” which God had never intended to impose.

Having stated thus the grounds of his judgment, he proceeded to give, what we may call, his confession of faith. He viewed salvation as a free gift of God to man, for the sake, and through the merits, of the Lord Jesus Christ. This salvation he regarded as wholly gratuitous in all its parts, and as equally so both to Jews and Gentiles: to the Jews it was not given because they were circumcised: nor should it be withheld from the Gentiles because they were uncircumcised: both to the one and the other it would be freely given, the very instant they believed in the Lord Jesus Christ. No good works were required to merit it; nor was any thing required to make the merits of Christ more effectual: it was given freely, without money and without price; and from first to last must be wholly of grace.]

  2.      The sentence of the whole College of Apostles at Jerusalem—

[After Peter’s sentiments were delivered, Paul and Barnabas confirmed his argument, by stating what God had done among the Gentiles by them; and, by thus uniting their testimony to his, they convinced at once the whole assembly. James, who appears to have presided in the council, drew up the sentence in which the whole Church concurred. He appealed to Simeon’s, that is, Simon Peter’s, testimony, as exactly according with the words of prophecy: and then declared that no such yoke was to be imposed on the converted Gentiles. There were indeed some things which, under existing circumstances, it would be necessary for the Gentiles to forbear. They in their unconverted state had not merely regarded fornication as lawful, but had actually practised it in their idolatrous worship: they must therefore be especially on their guard against this, not only because it was sinful in itself, and therefore to be shunned by all, but because any approaches towards it would appear like a return to their former idolatry. On the other hand, there were some things forbidden to the Jews, such as “eating of things offered to idols, or things strangled, or the blood” of any animal; and it was necessary that the Gentiles should abstain from these things, lest they should put a stumbling-block in the way of the Jews, or cause disunion in the Church. But, as to their submitting to any rites, or their performing of any works, in order to obtain justification by them, no such thing was required, nor ought any such thing to be required: for, in fact, the requiring of them would only “subvert their souls,” and ruin them for ever.

Now this decision goes to the whole question as it now exists: for, if the performing of any act in order to obtain salvation by it, either in whole or in part, was unlawful then, it is unlawful now; and if it would subvert their souls, it will equally subvert and destroy ours.]

  We shall CONCLUDE with,

  1.      Some cautions respecting yourselves—

[In maintaining this doctrine, there are two cautions especially to be attended to: the one is, that you do not abuse it; and the other, that you do not ever lose sight of it.

Do not abuse it. If, by an indiscreet statement of it, you give reason to think that you despise morality, you will do incalculable injury to the souls of men. On the one hand, we must never be afraid to assert the doctrine of salvation by faith alone: but, on the other hand, we must shew the necessity of good works as fruits and evidences of our faith, and must declare in the strongest terms, that an unproductive faith is no better than “the faith of devils.” We have only to distinguish between the foundation and the superstructure of a building. Every one can see that they are both necessary, though not necessary for the same ends: so they may see that both faith and works are necessary, though for different ends: both are good in their proper place: but they are good only for the ends and purposes for which they are required.

Again: Do not ever lose sight of it. We see how even Peter himself was, not long after this, turned from the principles he had so firmly maintained. So there is in us a wonderful tendency to lean to legal views, and self-righteous principles. Remember how jealous St. Paul was on this subjects; and “stand fast in the liberty wherewith Christ has made you free.”]

  2.      Some directions respecting others—

[As the oppugners of our principles are apt to be intolerant towards us, so it sometimes is found that we speak too contemptuously of them. Now it is certain, that many who have an unfeigned zeal for God, have very imperfect views of this subject: and they ought to be regarded by us with love, and be treated by us with the greatest tenderness. See how the whole Church met together to deliberate on this point for the satisfaction of their weaker brethren: and should not we exercise forbearance towards them, and labour with patience to lead them to clearer views of the subject? If God has given you a more just conception of this great mystery, be thankful for it; but make use of your knowledge, not for the indulgence of vain conceit, but for the edification of men, and the glory of God.

And whilst you seek the benefit of your fellow-Christians, do not forget your elder brethren, the Jews. “They have been broken off from their own stock on account of their unbelief; and we have been graffed in upon it:” remember them with pity, and strive by all possible means to promote their welfare. You see that the blending of their law with the Gospel was destructive to those amongst them who embraced Christianity: What then must be the state of those who reject Christianity altogether, and have no hope but in their law, which yet it is impossible for them, under their present circumstances, to obey? It is a shame to the Christian world, that we take so little pains to enlighten their minds, and to bring them to the knowledge of the truth. Consider then with yourselves what can be done for them, and how you yourselves in your respective stations may contribute to their good. And pray to God, that he will bring them back to his fold, and unite them with us under one Head, that “through the whole world there may be but one Lord, and his name one.”]

MDCCLXXXIV

INQUIRY INTO THE STATE OF THE CHURCH

  Acts 15:36.

And some days after Paul said unto Barnabas, Let us go again and visit our brethren in every city where we have preached the word of the Lord, and see how they do.

IT is of the nature of divine grace to be always operative, and never to remit its exertions, whilst there is any good to be done. Under its superabundant influence, Paul and Barnabas were carried through all the labours and difficulties to which they had been expressly called by the Holy Ghost, and for which they had been set apart by the Church at Antioch. But Paul, not content with having executed the work assigned him, desired to renew his labours, in order to the further advancement of it in all the Churches which he had planted: and for this end he proposed to Barnabas to go and visit all the Churches again, and see in what state they were: “Let us go again, &c. &c.”

We will,

  I.      Consider this proposal, in reference to the Churches then formed—

It is impossible not to admire the spirit by which it was dictated, or to withhold our approbation from the proposal itself. It was,

  1.      A desirable proposal—

[Churches, like plantations in the natural world, are liable to great variations: they may thrive and flourish, or they may be blighted and wither. If we examine all the Churches founded by the Apostles, we shall find, that in some there were abuses, in others errors, in others divisions; and in all there were many things which needed to be checked by apostolic wisdom, and to be rectified by apostolic authority. But in Churches planted by these two Apostles, it might well be expected, that they should possess peculiar influence; because, in addition to the respect with which they would be regarded as Apostles of Christ, they would be considered by every one as standing to him in the relation of a father: and hence there would be in all places a ready acquiescence in their wishes, and a willing obedience to their injunctions. This was the effect which the Apostle expected to be produced at Corinth, when he said, “I will come to you shortly, if the Lord will; and will know, not the speech of them that are puffed up, but the power:” and again, “The rest will I set in order when I comec.”

Such, we doubt not, was the original design of episcopal visitations: and, if this great end were kept more in view, we have reason to think that the greatest possible good would result from them.]

  2.      A benevolent proposal—

[This was not a proposal for an excursion of pleasure, but for a service of great difficulty and danger. Conspiracies were often formed against their lives; and at one place Paul had been stoned, and left for dead. In this respect Paul trod in the steps of his Divine Master, who, to the utter amazement of his Disciples, proposed to go up again to Judea, where his adversaries had just before sought to stone himf. Like him he “counted not his life dear unto him, so that he might but fulfil the ministry which he had received of the Lord Jesus:” he willingly endured all things for the elect’s sake, that they might obtain the salvation that is in Christ Jesus with eternal glory.” Even where his labours were less acceptable, he willingly devoted himself to the service of his fellow-creatures, and would “gladly spend, and be spent, for them; though the more abundantly he loved them, the less he were loved.” O that such benevolence were more common in the Church! O that every minister could appeal unto God, “how greatly he longed after his people in the bowels of Christ,” and even “travailed in birth with them, as it were, again and again, till Christ should be manifestly formed in them!”]

  3.      A beneficial proposal—

[Unhappily the proposal was an occasion of a very fierce contention between the two apostles. Not that Barnabas was less delighted to accept the proposal, than Paul was to make it: but Barnabas wished “to take with them John, whose surname was Mark;” which Paul could in no wise consent to do. Mark had accompanied them for some time in their former journey; but had forsaken them when he found that their work was attended with so much difficulty and danger: and on this account Paul thought him unfit for the labour, and unworthy of the honour, of attending them again. In this matter neither of the Apostles would give way; so that they separated from each other, and, as far as we know, never saw each other again in this world.

To decide between the two, where God himself has not decided, is difficult: yet we apprehend that Barnabas was the more blameable of the two; first, because he seems to have been too much actuated by partiality for his nephew; and next, because the Church at Antioch appear to have sided with the Apostle Paul; “commending him with renewed earnestness to the grace of God,” whilst Barnabas was suffered to depart without any such expressions of their regard. Still it seems as if Paul himself was not wholly blameless, in suffering the contention to rise to such a pitch; when, if he had proposed to refer the matter to God with solemn fasting and prayer, we can have no doubt but that God would have made known to them his will respecting it.

The separation however was overruled for good: for Paul went with Silas, and Barnabas with Mark, each to his native country, where they hoped to labour with most effect; and thus “confirmed and established more Churchesn” than they could have done, if they had executed the plan that was at first proposed.]

We will now endeavour to,

  II.      Fulfil the design in reference to the Church here present—

The design of their projected journey was, to inquire into the state of the different Churches which they had planted: “Let us go and see how they do.” Now if such an inquiry was necessary among the apostolic Churches, doubtless it cannot be superfluous amongst us. We will direct our inquiry then,

  1.      Generally, to the Church at large—

[We are called a Christian Church: but are there not many amongst us who have no more of Christianity than the name? In the Church of Philadelphia there were some who “said they were Jews, and were not, but did lie:” and so it is amongst us: there are many who “name the name of Christ,” without ever once endeavouring “to depart from iniquity,” or truly to give up themselves to him as his disciples. But, to speak rather of those who profess a love for the Gospel, and who therefore more resemble the primitive Church; are there not many who “have a name that they live, and yet are dead;” or, at least, “the gracious dispositions that remain in them are so weak, that they are ready to die?” Are there not many who “have left their first loveq,” and are relapsed into such a lukewarm state, (neither cold nor hot,) that they are as hateful to God as if they made no profession at all? And are there not many also of whom it must be said, that “their works are not perfect before Gods:” and that, instead of having “their last works more than their first,” they have lost much of their spirituality and devotion to God? Verily, if we were to address you all, as John did Gaius, and “wish your bodies to be in health, and prosper as your souls prosper,” we fear that we should be wishing the greater part of you either sick or dead.]

  2.      Particularly, to different classes of Christians in the Church—

St. John divides the members of Christ’s mystical body into three classes, “little children, young men, and fathers.” We ask then of the “little children,” in what state are you? Are you “growing in grace, and in the knowledge of our Lord and Saviour Jesus Christ?” and, in order to the promotion of that growth, are you “desiring and delighting in the sincere milk of the word?” Are you sensible of your weakness and sinfulness; and looking to the Lord Jesus Christ to cleanse you daily in his blood, and to uphold you by his Spirit? And are you so diligent in every good work, as to “make your profiting appear unto all?” To the young men, of whom it is said that “the word of God abideth in them, and that they overcome the wicked one,” we next address ourselves: Do you indeed find that “the word of Christ dwells richly in you in all wisdom?” that the precepts are your guide, and the promises your support? Do you go forth with that “word as the sword of the Spirit,” to fight with all your spiritual enemies? and do you shew from day to day, that you are gaining fresh victories over the flesh and all its lusts, the world and all its vanities, and the devil and all his temptations? If there be any amongst us who, on account of their long standing and their high attainments in the divine life, are worthy the name of fathers, we would ask of them, are you increasingly growing in an acquaintance with God, so as to “walk with him,” like Enoch? and are you “forgetting all that you have attained, and reaching forth to still higher attainments, and pressing forward for the prize of the high calling of God in Christ Jesus?”

Let all of every class search and try themselves, that they may know what answer to give to such inquiries as these. The great High-Priest walketh among the seven golden candlesticks, and observes infallibly the state of every lamp, whether it be burning dimly, or its light be bright: and to every one will he give according to his state before God. Let this inquiry then lead you all to diligent examination, and redoubled earnestness in the ways of God: for “we have no greater joy, than that our children walk in truthb:” and “then we live, if ye stand fast in the Lord.”]

MDCCLXXXV

THE CONVERSION OF LYDIA

  Acts 16:14, 15.

And a certain woman named Lydia, a seller of purple, of the city of Thyatira, which worshipped God, heard us: whose heart the Lord opened, that she attended unto the things which were spoken of Paul. And when she was baptized, and her household, she besought us, saying, If ye have judged me to be faithful to the Lord, come into my house, and abide there. And she constrained us.

IN preaching the Gospel to mankind, every minister will not be alike successful; though every one may expect such a measure of success, as shall be a testimony from God to the truth of his declarations, and a seal to the commission with which he has been charged. More especially may we hope to convert sinners unto God, if we are attentive to the calls of his providence, respecting the proper sphere of our labours. We may, like the Apostles, spread our net wide, and “toil all the night, and catch nothing:” but, if our Lord instruct us where to cast the net, we may hope to enclose a multitude of fishes. The commission given to the Apostles was, to “go and preach the Gospel to every creature:” yet there were particular places to which, at particular times, their attention was more especially directed. St. Paul, after going through Phrygia and the region of Galatia, would have gone into Asia and Bithynia; but he was forbidden by the Holy Ghost to go there; and was instructed by a vision to go over rather into Macedoniac. There therefore he went; and there he met with the woman of whom our text speaks; and was the happy instrument of saving her soul alive. Her name, her occupation, her character, and the place of her nativity, are all distinctly noticed: she was called “Lydia;” and was “of the city of Thyatira, a seller of purple” clothes; and a worshipper of the true God. We forbear, however, to dwell on these circumstances, in order that we may consider more fully the means and evidences of her conversion:—

  I.      The means of her conversion—

Lydia was, by nature, like all the rest of mankind: her heart was shut against the truths of the Gospel: nor could she either receive or know them, because she possessed not a spiritual discernment. But the Lord “knocked, as it were, at the door” of her heart, and constrained her to open to him: he fixed her attention to the subject which Paul insisted on; gave her an insight into it; inclined her cordially to embrace the truth; and thus “subdued her to the obedience of faith.”

Now this is the way in which the work of conversion is always effected—

[We say not that every person is wrought upon as suddenly as she was; or that there are not many subordinate points in which the conversion of others may differ from hers: but we are sure that every natural man is blind to the Gospel of Christ; that both the sublimity of its doctrines and the purity of its precepts is offensive to him; that an effort of omnipotence also is exerted to overcome the reluctance of his soul; and that, till that influence is felt, he will hold fast his delusions, “confounding good and evil, sweet and bitter, light and darkness.”]

Nor can it be effected by any other means whatever—

[If good dispositions would effect it, or if human eloquence could effect it, she might have been converted without any such exercise of the Divine power; seeing that she was already “a worshipper” of the true God, and had Paul for her instructor. But we are expressly told, that the work of conversion depends not on any such circumstances, but that it is altogether the effect of a divine operation on the soul. The Disciples, who had the peculiar advantage of our Lord’s instructions for above three years together, and that in private as well as in public, could not understand the most important parts of Scripture, till “he opened their understandings.” In like manner, there is yet a veil on the hearts of men whilst they read and hear the Scriptures; nor can any but God remove itg. Hence it is plainly declared by our Lord himself, that “no man can come unto him, except he be drawn of the Father.” However humiliating therefore the truth may be, we are constrained to say, in relation to every man that is converted, that the work “is not of him that willeth, nor of him that runneth, but of God that sheweth mercy.”]

That a great and effectual work was wrought upon her will appear, whilst we consider,

  II.      The evidences of her conversion—

Here we are called to notice,

  1.      Her public profession of the faith of Christ—

[She was not ashamed to acknowledge the conviction that had been wrought on her mind; nor was she afraid to confess her faith in Jesus of Nazareth. Accordingly, she was, together with all her household, baptized immediately, in token that she had embraced the Christian covenant, and was become a disciple of the Lord Jesus. This, it is true, was not a decisive proof of sound conversion; because some submitted to the rite of baptism who had not received the grace of God in truth: but it was a strong presumptive evidence of her sincerity, inasmuch as it exposed her to all the obloquy and persecution, which were the common lot of Christians at that day. The insincere were deterred by these considerations from acting according to the dictates of their conscience: but the upright uniformly and universally complied with them; and exerted their influence over their respective households, to bring them also by baptism into covenant with Christ.

In this, her example deserves particular attention: for though, on account of our having already received the seal of the covenant in baptism, we are not again to be baptized, yet are we to maintain the same fidelity as she did, and to shew, by the whole of our conduct, whose we are, and whom we have engaged to serve — — —]

  2.      Her zealous attachment to the cause of Christ—

[She felt an ardent love towards him who had been the instrument of her conversion; and a most unfeigned desire to glorify her God, to whose grace alone she was indebted for all the blessings she had received. Hence she desired, and urged the Apostles, if they accounted her sincere, to come and take up their abode under her roof. This was attended, not only with expense, but with considerable danger too: but she had counted the cost in every way, and was well content to pay it.

This was an excellent evidence in her favour: for this kind of love is particularly specified by God himself as one of those “things which accompany salvation:” and in a very eminent degree it may be considered as “fulfilling the law of Christp.” Respecting the exercise of such dispositions under the Christian dispensation, and the consecration of all our wealth to the service of our God, the Prophet Isaiah spoke repeatedly: and wherever the grace of God reigns in the heart, it will produce these effects in the life and conversation.]

  We shall conclude this subject with some REFLECTIONS naturally arising from it:

  1.      How necessary in divine ordinances is the Lord’s presence!

[Of all the women who heard the Apostle at that time, we hear only of one who gave due attention to the things that were spoken by him: and the source of the difference between her and the others was, that “the Lord opened her heart.” To this source must we trace all the good that is done by the ministration of the Gospel: whoever be the preacher, God alone is the author of the blessingt.]

  2.      How great are the obligations of those whose eyes are opened!

[Consider the change wrought on her at the time, and the effect of it on her everlasting state: what cause had she to adore and magnify the grace of God! So it is with all who are made monuments of Divine grace: they are indeed “brands plucked out of the burning;” and to all eternity must they ascribe their happiness, not to themselves, but unto Him that “chose them from before the foundation of the world,” and gave them to his dear Son, to be the trophies of his redeeming love.]

  3.      How anxious should we be to adorn the doctrine we have received!

[Lydia did not wait to have this burthen imposed upon her; she sought of her own accord, and that with great earnestness permission to bear it; yea, she accounted it not a burthen, but an honour and a joy. Thus it was with the Christians in the Churches of Macedonia: and thus should it be with us also. We should long and pant after opportunities of honouring our God: we should value nothing any further than it may be subservient to that end: we should account ourselves, and all that we possess, as the Lord’s property; and we should make it the one labour of our lives to “glorify him with our bodies and our spirits, which are his.”]

MDCCLXXXVI

A SPIRIT OF DIVINATION CAST OUT

  Acts 16:16–18.

And it came to pass, as we went to prayer, a certain damsel possessed with a spirit of divination met us, which brought her masters much gain by soothsaying: the same followed Paul and us, and cried, saying, These men are the servants of the most high God, which shew unto us the way of salvation. And this did she many days. But Paul, being grieved, turned and said to the spirit, I command thee in the name of Jesus Christ to come out of her. And he came out the same hour.

IT has been thought by many, that all which the Scriptures speak respecting the possession of men by Satan, is merely figurative; and that the effects ascribed to such possessions must be referred to other causes. Accordingly, the expulsion of evil spirits from men by Jesus Christ is considered by them as only a cure of some particular disorders. But, if there be some passages which may possibly admit of such an interpretation, there are others that cannot be so explained. The damsel of whom our text speaks, is represented as having “a spirit of divination;” which, according to the opinion of the fore-mentioned persons, was a mere fiction only, to impose upon the credulity of the weak. Her art is regarded as nothing more than a conspiracy between her and her masters to deceive the world by juggling and imposture. But, if this was the case, how could the command given by St. Paul to the spirit that was in her, prevent her from practising the same deceits in future! Yet it did dispossess her of talents with which she had before been endowed, and deprived her masters of all hope of further gain from the exercise of those talents. This is a clear proof, that she had really been possessed by an evil spirit; and that that spirit had imparted to her powers, different from any that are common to the rest of mankind. Without stopping to enter into the general question of Satanic possessions, which we consider as sufficiently determined by the fact recorded in our text, we shall confine our attention to the account here given of the damsel that was possessed; and shall notice,

  I.      The testimony she bore respecting them—

In considering her testimony, we notice,

  1.      The design of it—

[We doubt not but that it was intended to bring the Apostles into disrepute, and to induce a suspicion that they were in confederacy with the devil — — — This was a scheme which Satan had long before practised in relation to our Lord himself, who, knowing his subtle intentions, repeatedly interposed with authority to prevent his further exercise of this device — — —]

  2.      The substance was perfectly correct—

[The testimony itself; the Apostles were “the servants of the Most High God;” and their one employment was, “to shew unto men the way of salvation.” The same is true also respecting us: for though we are not called precisely in the same way as the Apostles were, nor have precisely the same commission given to us, yet we are truly “servants of God,” sent by him, as his ambassadors, to bring men into a state of reconciliation with him; and we trust that, as it is our office, so it is our delight, “to shew unto men the way of salvation.” “We come, preaching peace by Jesus Christ.” We declare that “Christ is the way, the truth, and the life; and that no man cometh unto the Father but by him” — — — On the other hand, we declare, that God “will cast out none who come to him” in that way; and that “Christ will save to the uttermost all who come unto God by him” — — —]

However gratifying we might suppose such a testimony to be, it was far from being acceptable to the Apostles; as we see by,

  II.      The conduct they observed respecting her—

  1.      For many days they waited, to see what God might do by her means: but at last they commiserated her state—

[St. Paul was “grieved” at her, as well he might be: for, whilst she was bearing this testimony from day to day, she sought not the way of salvation for her own soul, and obstructed, rather than promoted, the salvation of others.

And have not we similar cause for grief on account of multitudes around us? Yes truly. There are many who espouse the cause of faithful ministers, and profess to believe the truths they preach, whilst yet they are altogether slaves of sin and Satan — — — Now such are greatly to be pitied, both on account of the state of their own souls, and on account of the injury they do to the souls of others. As it respects themselves, their knowledge only aggravates their guilt; and their casting a stumbling-block before others involves them in a heavier condemnationd — — —]

  2.      They exerted themselves for her relief—

[Being endued with the power of working miracles, they commanded the evil spirit to come out of her: and that command, issued as it was in the name of Jesus Christ, instantly liberated her from her sore bondage.

To effect similar wonders is not in our power: but yet we are authorized to declare to men how they may obtain a similar deliverance. A believing application to Jesus will bring Omnipotence to their aid: and “the strong man armed” can no longer retain possession of their souls, when “the stronger than he,” even the Lord Jesus Christ, comes forth to eject him. Are there any then amongst you who know the truths of the Gospel without experiencing their sanctifying and saving efficacy? Cry mightily to the Lord; and he will work effectually in your behalf: yea, he will make use of the words which ye now hear, to “turn you from darkness unto light, and from the power of Satan unto God” — — —]

  Now this subject opens the way to some important DISTINCTIONS—

  Let us LEARN from hence,

  1.      To distinguish between the advocates of the Gospel and the Gospel itself—

[If any were hardened in their infidelity by means of that damsel, they were exceeding blameable; for her testimony did not at all affect either the persons respecting whom it was borne, or the Gospel itself. The adversaries of the Gospel are very fond of referring to the characters of its advocates; and if they can find that any of its professors have dishonoured it by their conduct, they will bring that as an argument against the Gospel itself. But was Jesus an impostor, because demoniacs confessed him to be the Christ? Were the Apostles less to be regarded as servants of the Most High God, because this damsel, by Satanic agency, bore testimony to them under that character? Or was the path, which they pointed out to men as the way of salvation, less worthy to be trodden, because it received her sanction? So then, neither is the Gospel less worthy of acceptance because some dishonour it by their conduct; nor are we the more to be considered as deceivers, because there may be amongst our hearers some who “hold the truth in unrighteousness.” The Gospel is wholly independent both of those who preach it and those who profess it: we call upon you therefore to receive it with all humility of mind. Whatever be the character of its advocates or its opponents, it declares the only way in which a sinner can be saved: and to those who cordially embrace it, it shall be the power of God unto salvation — — —]

  2.      To distinguish between an approbation of the Gospel, and the actual experience of it in our own souls—

[Men, if they change their sentiments, and especially if they shew an attachment to the truths of the Gospel, are apt to think that they are truly converted unto God. But conversion is a change of heart, and not of sentiment only: it is “a renewing in the spirit of our mind.” Let us inquire then, not merely whether we are “turned from darkness unto light,” but whether we are “turned from the power of Satan unto God.” If we are still habitually under the power of Satan in any thing, we have no part nor lot in the Gospel salvation. Let us then search and try our hearts; and beg of God also to search and try us, lest we deceive our own souls, and perish in our sins. True it is, that if we receive the Gospel aright, we shall, like Lydia, shew a cordial attachment to those who are sent of God to dispense it to us: but we shall delight also in the commandments of our God; we shall live nigh to God in the constant exercise of prayer and praise; we shall grow up into his image, and be advancing from day to day in righteousness and true holiness. See to it then, brethren, that ye have these evidences of conversion; for “then shall ye not be ashamed, when ye have respect unto all God’s commandments.”]

MDCCLXXXVII

THE CONVERSION OF THE JAILOR

  Acts 16:29–31.

Then he called for a light, and sprang in, and came trembling, and fell down before Paul and Silas, and brought them out, and said, Sirs, what must I do to be saved? And they said, Believe on the Lord Jesus Christ, and thou shall be saved.

VARIOUS are the ways in which God effects the conversion of sinners to himself. Some he draws by the attractive influences of his Spirit; causing his word to distil as dew upon their souls, and imperceptibly, as it were, opening their understandings (as he did Lydia’s), and inclining their hearts to embrace his truth. With others he deals rather in a way of fear and terror; filling them with compunction (as he did the converts on the day of Pentecost), and awakening them from their security by some awful dispensation of his providence. It was thus that he impressed the savage mind of the jailor, whose conversion we are about to consider. By an earthquake at midnight, (an earthquake that shook the very foundations of the prison, and opened all its doors,) he first rendered him sensible of his guilt and danger, and stimulated him to make the inquiries, which terminated in the conversion and salvation of his soul.

The jailor’s inquiry, and the answer given to it, will form the natural division of our text.

  I.      The jailor’s inquiry—

In this there are two things worthy of particular attention:

  1.      The importance of it—

[There is no other concern in this world of so great, or so universal, importance. The inquiring, “What we shall eat, or drink, or be clothed with,” is certainly necessary in this present state of existence: but those things are not worth a thought, in comparison of the salvation of the soul — — — Nor is there any human being who needs not this inquiry. All are sinners; and, as sinners, condemned: all therefore have reason to dread the wrath of God, and to ask how they may obtain mercy at his hands — — — Youth, learning, riches, do not at all supersede the necessity of this inquiry: all are liable to be summoned, at any moment, into the presence of their God, who is no respecter of persons, but will judge every man according to his works — — — They who have embraced the salvation offered by him in the Gospel, will be saved by him: they who have slighted and neglected it, whatever be their rank or condition in life, will perish.]

  2.      The manner in which it was made—

[Here we see an earnestness suited to the object inquired offer, and a determination of heart to follow any directions which these servants of God should give him. He did not, like Pilate, ask with indifference, “What is truth?” and then go away without waiting for an answer: nor did he, like the Jews at Rome, ask in a mere speculative or inquisitive manner, “We desire to hear of thee what thou thinkeste.” It was with him a personal concern; a matter of the greatest importance. He had no disposition to cavil or dispute: but an ardent desire to know how he might obtain mercy at the hands of his offended God. They needed only to point out to him the way of life, and he was ready without hesitation to use the means prescribed, how difficult soever the task might be, or whatever sacrifices he might be called to make in the pursuit of this great object — — —]

And now let us see what was,

  II.      The answer given him—

Behold,

  1.      Its simplicity—

[Men, by cavils and disputes, have thrown obscurity over the plainest of all truths. To the proud and self—sufficient, the faith of the Gospel is made a stumbling-block: but to the humble and contrite, the light of the meridian sun is not more clear. Here are no conditions imposed, no limitations fixed. It is not said, “If you will do so many good works, Jesus Christ will accept you:” but simply, “Believe in him:” believe that he has died to save sinners; believe, that by the blood of his cross he has made reconciliation for you with God, and that he will save to the uttermost all that come unto God by him.” Think not to purchase the Divine favour by any thing of your own, but seek it as the free gift of God for Christ’s sake. “Look” to Christ, as the wounded Israelites did to the brazen serpent; and “wash” in the fountain of his blood, as Naaman did in the streams of Jordan: then shall you “be healed” from your leprosy, and “be saved” from the deadly wounds of sin — — — Yes, you, notwithstanding the treatment you have shewn to us, his servants, and notwithstanding you have never thought of salvation till this moment of terror and alarm, even you shall surely, shall instantly, be saved by him, if only you trust in him with your whole heart — — — What beautiful simplicity is there in this way of salvation!]

  2.      Its efficacy—

[“Sharper than a two-edged sword was the word” spoken by Paul and Silas. As it suited the jailor’s case, so it reached his heart, and proved “the power of God to the salvation of his soul.” It instantly turned his sorrow into joy — — — It also with no less rapidity, changed and renewed his soul. But a few hours before, he had with unrelenting cruelty executed the commission which he had received from the persecuting magistrates; “thrusting these divine messengers into the inner prison, and making their feet fast in the stocks.” But now “he took them into his own house, and washed their stripes, and set meat before them:” yea, “the very same hour of the night” did he thus evince the truth of his conversion — — — Finally, it caused him, without hesitation, to become a determined follower of Christ. Though he saw what he was likely to suffer for the truth’s sake, he did “not consult with flesh and blood,” or temporize at all; but immediately, with all his household, devoted himself to God in baptism, and avowed himself a friend of this persecuted religion.

Surely the wonder-working rod of Moses did not more clearly display the power of God, when it divided the Red Sea, or brought water from the rock, than this simple declaration did in the change it wrought on this ferocious jailor.]

  ADDRESS—

  1.      The secure—

[When do you intend to begin this inquiry? Is it a fit employment for a dying hour? — — — Will the consciousness of having neglected it excite no fears when you are just entering on eternity, or leave no room for regret when you stand at the judgment-seat of Christ? — — — O that you were wise, and would consider your latter end! — — —]

  2.      The fearful—

[Some there are who make this inquiry, we trust, in sincerity, yet do not derive comfort from the Apostle’s direction: they are so discouraged by a sense of their own unworthiness, that they are not able to lay hold on the promises of the Gospel: they are ready to think it would be presumption in them to expect mercy in so free a way. But, whatever have been their past state, they may come, yea, they must come to Christ in this way. If our unworthiness were a bar to our acceptance with God, who would ever be saved? — — — But the fact is, that such persons do not see enough of their unworthiness; for if they did, they would immediately perceive that they must come to Christ, as the most unworthy of his creatures, or lie down in everlasting despair.

Dear brethren, do not indulge pride under the garb of humility; but be willing to come to Christ as ye are. Only feel as the jailor did, and you need not fear but that you shall be accepted as readily as the jailor was — — —]

  3.      The believing—

[Doubtless some of you have been enabled to believe in Christ, and to found all your hopes on his atoning sacrifice. Let me then say to you, that you must not consider the work of faith as done, but merely as begun, and as necessary to be carried on every day and hour. You must “live still from day to day by faith on the Son of God” — — — At the same time, O let me remind you to “shew forth your faith by your works.” You see how the jailor honoured God, by a cordial acquiescence in the terms proposed, a bold confession of the crucified Jesus, a thorough change both of heart and life, and a joyful expectation that not a tittle of God’s word should fail. Go ye on thus, trusting in God with all your hearts, and glorifying God with all your souls.]

MDCCLXXXVIII

PROOFS THAT JESUS IS THE MESSIAH

  Acts 17:2–5.

And Paul, as his manner was, went in unto them, and three sabbath days reasoned with them out of the Scriptures, opening and alleging, that Christ must needs have suffered, and risen again from the dead; and that this Jesus, whom I preach unto you, is Christ. And some of them believed, and consorted with Paul and Silas; and of the devout Greeks a great multitude, and of the chief women not a few. But the Jews which believed not, moved with envy, took unto them certain lewd fellows of the baser sort, and gathered a company, and set all the city on an uproar.

THE dispersion of the Jews through every part of the Roman empire greatly facilitated the diffusion of the Gospel in the apostolic age: for in all the capital cities of the empire there were synagogues, to which the Apostles had access, and where on the sabbath-days they were sure of meeting a large assembly of their countrymen. Of these advantages St. Paul invariably availed himself: for though he was “a minister of the uncircumcision,” and was sent principally to the Gentiles, yet he in every place addressed himself in the first place to the Jews, and only turned to the Gentiles when the Jews had rejected the gracious tidings which he delivered to them. In discoursing with the Jews, he constantly appealed to the Holy Scriptures, which they themselves acknowledged to be of Divine authority; but, if in many instances he succeeded in convincing them, in many instances he failed.

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

  I.      The means he used for the conversion of the Jews—

Two things he laboured to establish;

  1.      That the Scriptures represented the Messiah as one who should die and rise again—

[To establish this, he adduced a multitude of passages which he knew to have been generally received, as descriptive of the Messiah. On other occasions we are informed what particular passages were cited: and from them we may guess what passages the Apostle insisted on at this time. He no doubt shewed the Jews, that the death and resurrection of the Messiah were declared in the plainest prophecies, and shadowed forth in the most significant types.

In speaking of the prophecies, he might well appeal to that very first promise that was given to man: what could that mean, but that Satan was first to “bruise his heel,” by bringing him down to the grave; and that Christ should afterwards, by his resurrection, “bruise his head,” and destroy his empire in the world? In the Psalms these truths are yet more plain and express. It was said that the potentates of the earth should combine to destroy him; but that he should be seated on God’s holy hill of Zion; and, being exalted to the right hand of power, he should dash in pieces his enemies as a potter’s vessel. Again, “His soul was not to be left in hell, nor was this Holy One to see corruptionc.” Does not that clearly shew that his soul was first to go into hell, i.e. the place of departed spirits; that his body was to be consigned to the grave; and that he was afterwards to rise from the dead, and go into the presence of his Father, where there is a fulness of joy for evermore? Again; his sufferings are, in the 22d Psalm, minutely described, as preparatory to that exaltation which he was to receive, when “the kingdom should be his, and he should be the Governor among the nations.” The Prophet Isaiah speaks of these things in as plain language as the New Testament itself. The Messiah, according to him, was to have his visage marred more than any man, previous to his sprinkling of many nations, and converting to himself the kings of the earth — — — Daniel also speaks to the same effect, saying, that the very Messiah, who was to possess an everlasting kingdom, must nevertheless be first “cut off,” though not for himself, but for his people’s sins, to make reconciliation for their iniquities, and to bring in everlasting righteousness.

Now the Apostle would ask. Are not these passages contained in your Scriptures? and have not the most pious and learned men of our own nation considered them as predictions relative to their Messiah? And do they not in that view proved indisputably, that Christ must die and rise again?

We may conceive him, then, as proceeding to the types, by which these things were shadowed forth. What, he would say, meant the restoration of Isaac from the dead, but the restoration of God’s only dear Son from the dead, after he had been offered a sacrifice for sin? What meant all the Mosaic sacrifices, and the carrying of their blood within the vail, but the shedding of Christ’s blood, and his going afterwards, as our great High Priest, with his own blood, into the holy place not made with hands; himself being shadowed forth, both by the victim that was offered, and the priest that offered it? What meant that peculiar offering, the two birds; of which one was killed, and the other, dipped in its blood, was let loose into the airk? or that of the two goats, whereof one was slain, and the other, with all the sins of Israel put upon its head, led into the wilderness, that it might never more be seen of men? Were these of doubtful signification? Do they not prove clearly what the Messiah was to do and suffer; even that, for the accomplishment of our redemption, he must die, and rise again from the dead? Did not Jonah too, that noted type of Christ, descend to the depths of the sea, before he was brought forth again on dry land?

Methinks he would dwell with delight on these unanswerable topics, and strive with all his might to fix conviction on their minds.]

  2.      That Jesus, whom he preached unto them, was the Christ—

[That Jesus answered to all these predictions in his sufferings, they could not doubt. It was a matter of public notoriety, that he had been put to death, even the accursed death of the cross. His resurrection indeed the Jews did attempt to deny: but the Apostles, who had seen and conversed with him after his death, and were endued by him with a power of working miracles in confirmation of their word, attested, with one voice, that he was risen, and had ascended up to heaven in their sight. This testimony they were ready to seal with their blood: and therefore they called upon all to believe in Jesus, as the person in whom the Scriptures had received their full accomplishment — — —]

One might have hoped that all should have been convinced by such testimonies; but, alas! there was a great diversity in,

  II.      The effects produced by them.

Some, we are told, believed—

[The word came to some of them “not in word only, but in power, and in the Holy Ghost, and in much assurance.” These united themselves to the Apostles, and boldly professed their faith in Christ. Among these there was “a great multitude of Grecian proselytes, (who were more open to conviction than the native Jews;) and “of the chief women also not a few.” Who does not congratulate these happy converts on the change that then took place within them? Even in this world, their happiness was greatly augmented; but what has been their state since they entered into the eternal world? Who can reflect on that, and not rejoice on their account? or who must not wish that all who now heard the Gospel, might experience the same blessed effects upon their souls? — — —]

Others opposed the truth with all their might—

[Here we see how “Christ came, not to give peace on earth, but rather division.” As amongst his own hearers there were divisions, “some saying that he was a just man, and others, that he deceived the people;” so it was wherever his Gospel was preached by the Apostles; and so it is wherever it is preached at this day.

But who were his opponents? Who? they were “certain lewd fellows of the baser sort.” It is true that many of a different description were amongst the fiercest opposers of their doctrine; but the people here described were ever ready to lend themselves as instruments of persecution, and to carry into effect whatever the malice of their superiors should suggest. And such is the description of people who at this day are foremost in opposing the Gospel of Christ. The most abandoned characters, people who neither fear God nor regard man, will unite together to disturb the worship of Christ, or to procure the intervention of the civil power to suppress it. Not that they will oppose the Gospel as good: no: they will decry it as evil: they will represent the preachers of it as “turning the world upside down,” and as enemies to civil government. This has been the device of wicked men in all ages: and it is still the ground of accusation which they bring against the godly, wherever the Gospel is attended with success. They are envious at the influence obtained by those who preach the Gospel, and at the happiness of those who embrace it; and therefore they labour to silence the one, and to turn aside the other. To effect their purposes, they raise “an uproar,” and then represent the godly as the causes of that uproar: and endeavour to incense against them every one who may be able to obstruct their progress. Let not such conduct then surprise us; for it was foretold, as soon as the Saviour came into the world, that he should be a butt of contradiction, “a sign that should be spoken against,” and that he should be “set, no less for the fall, than for the rising again, of many in Israel:” and therefore we must expect to find, wherever he is exhibited in his true character, that he is a stumbling-block to those who will not flee to him as their sanctuary.]

  From this subject we may LEARN,

  1.      That the Scriptures are the only just standard of truth—

[It is curious to observe, how continually, and how confidently, the Apostles refer to the Scriptures of the Old Testament. “What saith the Scripture?” is the question to which they recur for the settlement of every difficulty and every dispute. Happy it is for us that we have a standard so plain, so accessible, so universally received. Let us bring every sentiment to that test, and try it by that touchstone — — — “If men speak not according to the written word, there is no light in them.”]

  2.      That the knowledge of Christ, as dying and rising again for us, is the one appointed mean of salvation—

[It was with Jews that the Apostle argued: yet the Jews did worship the only true God, and professed to reverence his holy law. But when the Gospel was fully preached, the Jew could no longer be saved by the observance of his own law: he must embrace the Gospel, and look to Christ as the Messiah, the Saviour of the world. Thus also must all act who bear the Christian name: they must not be contented with an outward conformity to the Gospel, but must embrace it as “all their salvation and all their desire.” As for the opposition that is made to the life and power of the Gospel, it is rather an argument in its favour than otherwise: for thus the Gospel ever has been treated; and thus it will be, as long as there shall be an ungodly man upon earth. But, if the whole world should rise up against it, let it be our endeavour to receive it in our hearts, to confess it with our lips, and to adorn it with our lives.]

MDCCLXXXIX

THE GOOD EFFECTS OF A CANDID ATTENTION TO THE GOSPEL

  Acts 17:11, 12.

These were more noble than those in Thessalonica, in that they received the word with all readiness of mind, and searched the Scriptures daily, whether those things were so. Therefore many of them believed.

THE clamour often raised against the Gospel is no argument against the Gospel itself. God’s messengers have in all ages been opposed by the ungodly. Even our Lord himself, who spake as never man spake, was credited by very few; but there will always be found some who will give the truth a favourable reception. Different hearers are differently affected with the word they hear in these days. This however only shews that human nature is the same now that it was in St. Paul’s time.

  I.      Wherein the Beræans excelled the Thessalonians—

The Jews in Beræa had been educated in the same prejudices as those in Thessalonica: yet their conduct was in perfect contrast with that of the Thessalonians.

They excelled,

  1.      In candour—

[The Thessalonians would not so much as consider what they heard from the Apostle: but the Beræans “inquired whether these things were so.” They did not conclude every thing to be false which did not accord with their preconceived opinions. This was a noble spirit, because it shewed that they were not in subjection to their prejudices.]

  2.      In equity—

[The Thessalonians, not satisfied with rejecting the word, were filled with wrath against those who delivered it unto them. Nothing could be more contrary to equity than thus to calumniate the innocent, and persecute the messengers of heaven. The Beræans, on the contrary, made a diligent use of the means afforded them for solving their doubts: they “searched the Scriptures,” which they considered as the only standard of truth, and to which the Apostle himself had appealed; they “searched them daily,” that they might form their judgment upon the surest grounds: they would neither receive nor reject any thing which they had not maturely weighed.]

  3.      In a regard for truth—

[Truth was neither sought for, nor desired by, the Thessalonian Jews. Loving darkness rather than light, they strove to extinguish the light which shone around them. But the Beræans “received the word with all readiness of mind:” they were glad to get instruction in matters of such moment: their hearts were prepared for it, as melted wax for the seal. Thus they acted as beings endowed with reason, while the Thessalonians resembled irrational and ferocious beasts.]

Suited to their noble disposition was,

  II.      The benefit which accrued to them by means of it—

Many at Beræa became obedient to the faith—

[While the Thessalonians rejected the overtures of mercy, the Beræans thankfully embraced them. By believing in Christ they became partakers of his salvation; and now are they rejoicing before the throne of God, while the contemners of the Gospel are gnashing their teeth in hell. Who can duly appreciate the greatness of this benefit?]

This benefit resulted from the noble disposition which they exercised—

[Faith is certainly the gift of God: nor can any disposition that is in us merit that gift. But there is a preparation of mind requisite for a due reception of the Gospel; and where that state of mind is, there truth will make its way. This arises from the very structure of the human mind, which, like the eye, beholds things imperfectly when diseased, but clearly when free from blemish; and it is both illustrated and confirmed by various examples in Holy Writf. Where the “honest and good heart” is, there the seed will spring up, and bring forth fruit.]

  ADDRESS—

  1.      Those who never have believed—

[Guard against the illiberal conduct of the Thessalonians. Avoid a captious, envious, persecuting spirit: cultivate the more noble spirit of the Beræans: take the Scriptures as the test of truth: search them with care and diligencei: compare what you hear with them: pray for wisdom, that you may discern arightl: rest assured that you shall not use these means in vain.]

  2.      Those who have believed—

[Love instruction, and improve all opportunities of gaining it. Seek to be more established in the faitho, but weigh every sentiment in the balance of the sanctuary, and let the Scripture be your study and delightq.]

MDCCXC

REPENTANCE ENJOINED

  Acts 17:30.

The times of this ignorance God winked at; but now commandeth all men every where to repent.

THIS is one of the most celebrated discourses in all the inspired volume. Being delivered to heathen philosophers, he did not make any appeal to the Jewish Scriptures, as he did whenever he addressed the Jews; but argued with them on their own principles. The drift of his argument was, to shew that there was but one God, and not many, as they supposed: that all things owed their existence to him, and not to chance: that all things were ordered by him, and not by fate: that all men were bound to live to him, and not unto themselves: and that all should give account of themselves to him at the judgment-seat of Christ; of which event God had given them an assurance, by raising Christ from the dead. As for all the speculations of human wisdom, in which these learned philosophers were so deeply engaged, they were all vain. But “God, who had hitherto winked at the times of this ignorance, now commanded all men everywhere to repent.”

The points for our more immediate consideration are three:

  I.      The forbearance once exercised—

[We are not to imagine that God has ever connived at sin: for “he is of purer eyes than to behold iniquity” without the utmost abhorrence. But he exercised all possible forbearance towards those who committed it, knowing how blind and ignorant they were; and that, consequently, their iniquity, though heinous, was comparatively light. He had not sent prophets to them, as he had to his own people; except indeed to Nineveh, in the ministration of Jonah: so that they had sinned against less light and knowledge than his own people; whom, on account of their more aggravated guilt, he had visited with most signal judgments. Had he not borne with the heathen in their wickedness, he must again and again have destroyed the earth; either by water, as at the deluge, or by fire, as he had done to Sodom and Gomorrha. But he had “endured them with much long-suffering,” even to that very day.

In fact, this same forbearance is yet exercised towards the heathen world, and on the very same account. Probably not so much as one-sixth part of the world has ever heard of the name of Jesus Christ: so that the times of ignorance yet continue to a most fearful extent: and, if it were not that God’s mercy is infinite, his judgments must, of necessity, have long since been poured forth, to overwhelm the whole world.

Perhaps it is somewhat of the same consideration which still operates on the mind of God to withhold his judgments, which at this moment hang, as it were, by a single thread, over the heads of millions amongst ourselves. He sees how ignorant they are; and he yet bears with them, in the hope that they may yet “turn from their idols, to serve Him, the only true God.”]

The Apostle, however, proceeds to state to his audience,

  II.      The injunction now given—

[“God now commandeth all men everywhere to repent.” He no longer leaves men to indulge their own vain reasonings and empty speculations. He has now revealed his will; which he makes known, not as a deduction from uncertain premises, or as a recommendation of doubtful expediency, bat with an authority that supersedes all reasoning, and a plainness that dispels all doubt. Nor does he address this revelation to the followers of any one particular sect, as the philosophers did their injunctions: no; “he commandeth all men, everywhere, to repent.” This was the very scope of his Gospel, as introduced by John the Baptist and our blessed Lord; “Repent; for the kingdom of heaven is at hand:” and it is also the substance of the Gospel, as committed afterwards to his Apostles, who were ordered to “preach repentance and remission of sins, in his name, unto all nations.” Accordingly, on the day of Pentecost, the address of Peter to his audience was, “Repent, and be converted, that your sins may be blotted outc.” In fact, “repentance towards God, and faith in our Lord Jesus Christ,” comprehend all that we have to deliver at this day; and, as ambassadors from God, we do inculcate them, as authoritatively enjoined by God himself, and as indispensably necessary for every child of man — — —]

Having stated God’s command, the Apostle proceeds to shew,

  III.      The urgent necessity which lies upon us all to comply with it—

[“God has appointed a day wherein he will judge the world in righteousness.” It is not left to men’s option, whether they will embrace the sentiments proposed to them in the Gospel, or obey its injunctions: they must obey them, at the peril of their souls. The philosophers could only advise. They knew nothing of a future state of retribution. If occasionally they hinted at such a state, it was with extreme uncertainty, and without the least idea of the rule by which they should be judged, or the person by whom their sentence should be awarded to them. But the Apostle declared to them God’s determination respecting these things: and I also declare, that every soul amongst us shall, ere long, “stand at the judgment-seat of Christ, to receive according to what we have done in the body, whether it be good or evil.” Then will our compliance with this injunction be inquired into, and that declaration of our blessed Lord be fulfilled, “Except ye repent, ye shall all perish” — — —]

  ADDRESS—

  1.      The careless—

[Whether ye be amongst the number of learned philosophers, or of the illiterate poor, I must equally call upon you to repent. The injunction is universal. There is no exception, in behalf of any place, or any person, under heaven. The old, the young, the rich, the poor, the learned, the unlearned, must all repent, or be condemned at the tribunal of their Lord, and “take their portion for ever in the lake that burneth with fire and brimstone.” Dream not, brethren, that, because God has borne with you hitherto, he will not visit your sins at last: for he has declared, that “his Spirit shall not always continue to strive with you;” but that, if you do not speedily return to him in penitence and faith, he will give you up to final impenitence, and leave you to “treasure up wrath against the day of wrath.” O “let his long-suffering be accounted by you as salvation,” and “let his goodness lead you to repentanceg.”]

  2.      The repenting sinner—

[Sweet beyond description are the expressions in my text, as bearing on your state. Does God so authoritatively command repentance? then will he assuredly have respect to it, wheresoever he finds it: nor is there a creature in the universe so vile, but he shall obtain acceptance with his God, through the instrumentality of penitence and faith — — — Humble yourselves, then, before God, in dust and ashes, and plunge into “the fountain opened for sin and for uncleanness:” so shall all “your sins be blotted out, as a morning cloud,” and you shall stand before God “without spot or blemish.” So shall your “repentance be unto life,” even “a repentance to salvation not to be repented of.” The very Saviour in whom you trust, shall be your Judge; and he will award to you the glory he has purchased for you — — —]

MDCCXCI

A DAY APPOINTED FOE CHRIST TO JUDGE THE WORLD

  Acts 17:31.

He hath appointed a day, in the which he will judge the world in righteousness by that Man whom he hath ordained; whereof he hath given assurance unto all men, in that he hath raised him from the dead.

IN order to form a just estimate of the benefits which we have received from revelation, we must not look to the sentiments of philosophers in this day, but to those which were entertained by the wisest of the heathen world. Modern philosophers, even while they pretend to despise the sacred oracles, have derived from them, either immediately or remotely, all that light which has elevated them above the heathen. We must therefore go back to the Sages of Greece and Rome, who had no other guide than unassisted reason. Among them we shall find the most astonishing ignorance respecting truths which, amongst us, are universally received, and familiar to the meanest capacities. Athens had been the most distinguished seat of learning in the world; and even at the time when this history was written, was still in very high repute: yet there did the most stupid idolatry prevail, insomuch that the number of idols there was greater than in any other city in the world. Their wise men, not content with deifying almost every thing that could come into their minds, raised an altar To THE UNKNOWN GOD: from which circumstance St. Paul took occasion to “make known to them HIM, whom they thus ignorantly worshipped.”

His address to them on the occasion forms a lively contrast with the abstruse speculations and vain reasonings which universally prevailed among them. He told them that there was one God, who was the Creator and Governor of all things, who claimed from them a spiritual worship, and whom exclusively they were bound to serve; who also had appointed a day in the which he would judge the world by that Man whom he had ordained, even Jesus, whom he had raised from the dead.

We do not see in this address any just ground for those extravagant encomiums that have been passed upon it, as though it was the summit of human eloquence: but we account it a sober, judicious, luminous exposition of the first principles of true religion; well adapted to inform the minds of his audience, and to dispel the vain imaginations with which they had hitherto been blinded.

The point to which we shall direct our attention at this time, is the assurance here given us of a future judgment. The assertions contained in our text are two:

  I.      That there is a day fixed in which the world shall be judged—

The day of judgment is certainly fixed—

[“Known unto God are all his works from the beginning of the world:” much more therefore must so important a work as that of judging the world be fixed in the Divine counsels. It is true, the period is not known to any human being, nor to any angel in heaven; no, nor even to the Son of Man himself; at least it was not made known to him as man, for the purpose of revealing it to the world. But it is every moment approaching; and will come as unexpectedly upon the world as the deluge did, or as it would do if it were to arrive at this momentb.]

On its arrival, the whole race of mankind shall be called to judgment—

[All the successive generations of men, from Adam to that very hour, shall be called forth from their graves. Their respective bodies, however long ago, and in whatever various manner they may have been consumed, shall be restored to life, and be united to their souls; the personal identity of every individual being preserved, and every one answering for the things which he himself did in the body.

As to the difficulties which may be supposed to prevent the execution of this design, it is sufficient to say, that God has pledged himself to accomplish it: and he who formed the whole creation out of nothing at first, will find no difficulty in re-uniting the scattered atoms of his creatures at the last day.]

The judgment shall then be passed on them in perfect righteousness—

[The actions of all will then be weighed in a perfect balance. Every thing that tended to enhance the value of them, or aggravate their malignity, shall be taken into consideration; and the quality of them be ascertained with the utmost precision. Every word, every thought, yea, every imagination or counsel of the heart, shall then be brought to light, and have weight in augmenting our happiness or misery to all eternity. The rewards indeed will be rewards of grace; but still our good works shall be the measure according to which they shall be bestowed upon us: our punishments, on the other hand, will be proportioned exactly to our guilt and demerit: nor shall there be a creature in the universe who shall not acknowledge the equity of the Judge in these proceedings.]

The foregoing truths were revealed, though with comparative obscurity, to the Jews: but in the New Testament, in addition to the fuller revelation there given of it, we are informed,

  II.      That Christ is the person by whom that judgment will be dispensed—

The Father, we are told, “hath committed all judgment to the Son,” and “given him authority to execute judgment, because he is the Son of man:” and this appointment is in many respects desirable—

[It is desirable for the vindication of his honour. Though he was the Son of God, “the brightness of his Father’s glory, and the express image of his person,” yet was he accounted “a worm and no man, a reproach of men, and despised of the people.” But in that day will his reproach be rolled away; and he will appear in his true character, “King of kings, and Lord of lords” — — —

It is desirable also for the humiliation of his enemies. How will they, who so triumphed in his destruction, stand appalled, when they shall see “the stone which they rejected, become the head-stone of the corner!” when they shall behold him seated on his throne, and hear him say, “Bring hither those that were mine enemies, who would not that I should reign over them, and slay them before me!”

It is desirable also for the comfort of his people. Unspeakable is the comfort of reflecting, that He who was our Saviour will be our Judge. If we believe in him, and confide in his promises, will he deceive us? If we plead the merit of his blood, will he not admit that plea? Yea, will he not rather be a witness for us in that day, that, whilst we were in this world, we “lived by faith in the Son of God, as having loved us, and given himself for us?” — — —]

Nor is it less certain, than it is desirable—

[“God has given us assurance of it, in that he has raised up Christ from the dead.” Had Jesus not been raised, we might well have doubted all that he had spoken respecting his future advent: but this was such a confirmation of his word as did not admit a doubt: it was a proof that could not be counterfeited, and that must carry conviction to every mind. However strange, therefore, our Lord’s predictions respecting his second coming must have appeared to those who saw him only as a poor despised man, and however confident his judges were in pronouncing such assertions to be blasphemyh, we may be fully assured, that all judgment is committed to him, and that we shall all stand at his judgment-seat, to receive from him our final doom.]

  Since then this awful day is fixed in the Divine counsels, and is so rapidly approaching, let us indulge the following REFLECTIONS:

  I.      How earnestly should we engage in the great work of repentance!

[This is a work necessary for every child of man: and “God hath commanded all men every where to repent.” He will no longer “wink at” our blind security: he has now given us the last and fullest revelation of his will; and, if we improve it not to the salvation of our souls, he will visit us with his heaviest displeasure. Let us not, like the Apostle’s auditors, “mock” at these tidings, or defer the attention they deserve:” but let us “seek the Lord whilst he may be found, and call upon him whilst he is near.” We “know the terrors of the Lord; and therefore we would persuade you,” by every consideration that can influence the mind of man.]

  2.      How carefully should we guard against self-deception!

[We easily deceive ourselves; but we cannot deceive our God. Hence St. Paul gives us this solemn caution; “Be not deceived: God is not mocked: for whatsoever a man soweth, that shall he also reap: he that soweth to the flesh, shall of the flesh reap corruption; and he that soweth to the Spirit, shall of the Spirit reap life everlasting. Surely, if we will investigate the point with any degree of candour, it will be no difficult matter to ascertain whether we are sowing to the flesh, or to the Spirit — — — Let us deal faithfully then with our own souls; and “judge ourselves, that we may not be judged of the Lord.”]

  3.      How diligently should we maintain communion with our risen Saviour!

[To walk with him now by faith, is the sure way to be prepared for his future advent. He will now communicate to us of the abundance of his grace: he will shed abroad his love in our hearts: he will manifest himself to us as he does not unto the world. If we belong to him, we may regard him as “our Forerunner, gone before to prepare a place for us,” and coming again shortly to receive us to himself, that where he is, we may be also. The true light in which to view him is, that which is shadowed forth to us by the high-priest going into the holy place to offer incense; whilst the people waited for him without, till he should come forth to bless them. Let us then wait and look for him, and he will soon come the second time to our complete, our everlasting salvationm.]

MDCCXCII

THE CHARACTER OF GALLIO

             Acts 18:17.

And Gallio cared for none of those things.

WE are assured that not one jot or tittle of God’s word has ever failed, or ever can fail. But, for the trial of our faith, and for the more abundant manifestation of his own truth and faithfulness, God is often pleased to let events of so dark a nature arise, that it shall appear almost impossible for his word to receive its accomplishment. Thus he did in relation to the Israelites in Egypt. He had promised to Abraham, that before the expiration of four hundred and thirty years, he would bring his posterity out of Egypt. The time appointed had just arrived, when he sent his servants, Moses and Aaron, to lead them forth; but, so far from succeeding in their efforts, they only augmented the labours and sufferings of their oppressed countrymen: and, when the very last day had arrived, they were plainly warned by Pharaoh, that, if they attempted to come into his presence again, they should die. What now must become of the veracity of God? Did his word fall to the ground? No: that very night did God send a judgment, which caused the Egyptians to thrust them out. In like manner did the Lord Jesus act towards the Apostle Paul. It should seem that Paul had felt discouraged at the little success of his labours during his long stay of a year and six months at Corinth; and that he had begun to yield to some desponding fears. Our blessed Lord, for his encouragement, appeared to him in a vision, and told him, he should be successful in planting a large Church there, and that “none should set on him to hurt him.” But behold, “when Gallic was deputy of Achaia, the Jews made insurrection with one accord against Paul, and brought him to the judgment-seat, saying, This fellow persuadeth men to worship God contrary to the law.” Here it is manifest that they did “set on him,” and that too with the most brutal ferocity: but did they “hurt him?” No: the Governor would not listen to their complaints. This occasioned a great tumult in the court, insomuch that the Greeks took Sosthenes, the ruler of the synagogue, and beat him before the judgment-seat. Why did they not, in their rage, beat Paul? Why did they wreak their vengeance on a friend of Paul’s, and not on Paul himself? God’s word had been pledged for Paul; and therefore not a hair of his head could be touched. Gallic, who should have been Paul’s protector, “cared for none of those things:” but God cared for Paul; and it was impossible for man to “hurt him.” The indifference of Gallio left Paul entirely at the mercy of his enemies: but “the word of God could not be broken;” and therefore Paul was as safe from injury, as he would have been even in heaven itself.

The account here given of Gallio is deserving of particular consideration; and the rather, as very different opinions have been formed respecting it. We propose therefore,

  I.      To form an estimate of his character—

It is not so much from a single expression that we are to form our judgment, as from a view of all the circumstances under which he acted, and all the persons with whom he had to do. It will be proper to notice his character,

  1.      As exhibited in his conduct on this occasion—

[Gallio acted in a double capacity, as a man, and as a magistrate. In his official character, whilst we applaud his moderation, we think him highly deserving of blame. As a Governor, even if no reference had been made to him, he should have endeavoured to prevent an innocent man from being oppressed by an enraged multitude, and should have required the criminality of Paul to be established before any punishment should be inflicted on him: but when a direct reference was made to him for judgment, he should on no account have left him at the mercy of his enemies. What though he did not feel himself competent to decide the points at issue between them; he might easily see whether the points at issue were of such importance to the public welfare as to demand a judicial examination: and, if necessary, he might have appointed a commission of persons qualified to examine it under his sanction and authority. At all events, he should not have left the people to take the law into their own hands. In relation to Sosthenes also he was highly criminal: for a magistrate ought on no account to suffer such an open and flagrant violation of the law, as that which took place in the very seat of judgment. A magistrate should “not bear the sword in vain: he is God’s representative and vicegerent upon earth; and he ought to be both “a terror to evil-doers, and a praise to them that do well.” In shrinking from the execution of his office, whether through indolence or fear, he violates his duty both to God and man.

Nor do we more approve of him in his personal conduct, as a man. He had long heard of Paul, and of the wonderful exertions he made in propagating what he professed to be a revelation from heaven. We can make some allowance for a Governor, circumstanced as Gallio was, not sending to Paul to get information from him respecting the doctrines he preached: but now God had sent the man into his very presence; and Paul was actually about to declare those very truths, which Gallio should have earnestly desired to hear: yet when “God had given him this price to get wisdom, he knew not how to use it.” Here then we blame him exceedingly: his indifference here betrayed a total want of all religion, and an utter disregard of all that should have been interesting to an immortal being. The historian evidently intends to fix a stigma upon him; and Gallio well deserved it; and, as long as the world shall stand, he will be the representative of all who are regardless of their eternal interests.]

  2.      As compared with the other characters with whom he had to do—

[We pass over Sosthenes and his persecutors, because we cannot absolutely determine who they were: but we think that Sosthenes had shewn himself desirous of screening Paul; and that the Greeks were instigated by the Jews to vent their rage on him, because he, who, as ruler of their synagogue, might have been expected most warmly to espouse their cause, had now begun to take part against them.

The other two parties are the persecuting Jews, and the persecuted Apostle. In comparison of the former, Gallio appears to advantage: for they were seeking to destroy a man merely for his opinions, and for endeavouring, in a peaceful way, to disseminate those opinions; whereas he was tolerant, and refused to sanction so unreasonable a proceeding. He justly distinguished between gross violations of the law, which no government should tolerate, and certain differences of opinion which might consist with the undiminished welfare of society. As a friend to toleration therefore, he merits our applause: and we regret that those who professed themselves the people of God, were so inferior to a heathen in appreciating and upholding the rights of man.

But if we compare him with the persecuted Apostle, he sinks to the lowest state of degradation. Behold the Apostle! it was his “care for these things” that involved him in all his trouble: had he been content to go to heaven alone, he might have avoided all these bitter persecutions. But he knew the value of an immortal soul; and was “willing to endure all things for the elect’s sake, that they might obtain the salvation that is in Christ Jesus with eternal glory.” He went everywhere to find out men whom he might instruct in the way to heaven: whereas Gallio, with that very instructor in his presence, would not even trouble himself so much as to hear what he had to say. He accounted Christianity as no other than a strife about words, and therefore undeserving his notice. Unhappy man, to have so little concern for thine immortal soul, and such a brutish indifference about thine eternal welfare! The ox and the ass will condemn thee for thy stupidity and folly.]

Such being our estimate of Gallio’s character, we proceed,

  II.      To deduce from it some lessons of instruction—

His character not being wholly destitute of what, in a comparative view at least, may be approved, we shall DEDUCE OUR LESSONS,

  1.      From the better part of his character—

[Two things we may learn from this; namely, not to indulge a spirit of intolerance; and, not to be carried away by popular resentment.

That a political necessity may exist for withholding certain privileges from some, is beyond a doubt: but nothing can justify the inflicting of pains and penalties upon any, on account of their religious sentiments. Man is, not only at liberty, but bound, to worship God according to his conscience: nor is any man in the universe authorized to obstruct him, unless there be something in his conduct contrary to good morals, or to the public peace. In the nation at large, this is well understood and practised: but amongst individuals there are many who would be as intolerant as the Jews of old, if the laws did not protect the persons who differ from them. This however is a hateful spirit, and on no account to be countenanced or indulged.

On the other hand, there are many who are too easily influenced by popular opinion; and who would rather consent to the oppressing of a religious character, than withstand the public voice in his support. But if we suffer the cause of Christ and his people to be run down, because we have not courage to defend it, we are more guilty far than Gallio: we are like to Pilate, who, to pacify the Jews, and save his own credit with the Roman emperor, delivered up Jesus to the will of his blood-thirsty enemies. True indeed, we ought not to proceed in the violent and haughty manner that Gallio did: there are different ways of doing the same thing: we may act with suavity, though we comply not with the requisitions made to us: and this is the way in which we should act, whenever any attempts are made to prejudice our minds against God and his people: we should resolutely withstand the efforts of ungodly men, and maintain against all opposition the immutable laws of equity and love.]

  2.      From that part of his character which is unquestionably bad—

[Here also we will mention two things; namely, not to be indifferent about the concerns of others, and not to be lukewarm in the concerns of our own souls.

Doubtless we are not to be “busy-bodies in other men’s matters;” but, on the other hand, we are not to say, “Am I my brother’s keeper?” We are told “not to look every man on his own things; but every man also on the things of others.” If in temporal matters we can benefit our fellow-creatures, we are “debtors to them,” to do them all the good in our power. And, if we may advance their spiritual interests, we should account no labours too great, nor any sufferings too heavy to be encountered in so good a cause. This sentiment has of late gained a currency in this kingdom, beyond all that could ever have been expected. What exertions have not been made in sending missions to the heathen; in disseminating the Holy Scriptures throughout the world; and in educating the children of the poor, that they may be able to read the words of life! For the children of Abraham also, that debased, but highly interesting people, are efforts now used; and, we trust, will be used to a yet greater extent amongst us. The concern expressed also through the land for our fellow-subjects in India is highly creditable to the nation. But still there is abundant room for the display of our benevolence in every place where our lot is cast: and we cannot but earnestly pray, that it may no longer be said of any amongst us, “They mind every man his own things, and not the things that are Jesus Christ’s.”

But, in order to maintain a zeal for the good of others, we must begin at home, and cherish a concern for our own souls. To keep the garden of others will be of little avail, if we neglect to cultivate our own. The salvation of our own souls must be our first and great concern: in comparison of this, the whole world should be of no value in our eyes. Let us then regard the Lord Jesus Christ, and an interest in him, as “the pearl of great price,” for which we are readily to part with all that we possess. “Whatever our hand findeth to do in reference to our eternal state, let us do it with all our might.” Let us “strive to enter in at the strait gate;” remembering, that “many seek to enter in, but are not able.” Let us bear in mind, that no rank or station of life can exempt us from the duty of “caring for these things.” About the things of this world we may relax our care: there are few who do not run into a criminal excess in their attention to them: in reference to them, we think no anxiety too great, no labour too abundant: whilst the interests of the soul are deemed unworthy of any care. We mean not that worldly things are to be neglected; but that, whilst we are “not slothful in business, we should be fervent in spirit, serving the Lord.”]

MDCCXCIII

CHARACTER AND MINISTRY OF APOLLOS

  Acts 18:24–28.

And a certain Jew named Apollos, born at Alexandria, an eloquent man, and mighty in the Scriptures, came to Ephesus. This man was instructed in the way of the Lord; and being fervent in the spirit, he spake and taught diligently the things of the Lord, knowing only the baptism of John. And he began to speak boldly in the synagogue: whom when Aquila and Priscilla had heard, they took him unto them, and expounded unto him the way of God more perfectly. And when he was disposed to pass into Achaia, the brethren wrote, exhorting the disciples to receive him: who, when he was come, helped them much which had believed through grace: for he mightily convinced the Jews, and that publicly, shewing by the Scriptures that Jesus was Christ.

IT is a weighty saying of our Lord, “To him that hath, shall be given; and from him that hath not, shall be taken away that which he seemeth to have.” Universal experience attests the truth of this: the man who has talents of any kind will improve them by use, and lose them in a great measure by neglect. In religion especially this law of our nature obtains: indeed it obtains in religion more than in any thing else; because, in addition to the gain or loss which the cultivation or neglect of any thing will of necessity occasion, God himself will interpose in the things which relate to him, either to reward the observance of them by a further communication of his blessings, or to punish the neglect of them by a withdrawment of his grace. Of the former of these, namely, the increase of well-employed talents, we have an instance in the history before us. Apollos, when he began to serve the Lord, had but a very contracted view of the things which he proposed to teach: but God so ordered it, that his exertions in the cause of religion should introduce him to the acquaintance with Aquila and Priscilla, and be the means of bringing him to the full knowledge, and complete enjoyment, of the Gospel of Christ.

In the account here given of him, we notice,

  I.      His qualifications for the ministry—

These were certainly of the highest order: he possessed many qualities admirably suited to the work in which he was engaged. They were of two kinds;

  1.      Intellectual—

[He had a natural gift of eloquence; I say, a natural gift; because it was a faculty distinct from that which may be acquired by study. Some men have in the very constitution of their minds a facility of conceiving clearly, and expressing readily, whatever they wish to impart. Some, however learned they may be, can never acquire that which we call eloquence; they have some embarrassments which they cannot surmount, or some deficiencies which they cannot supply. Others, with very little learning, can talk fluently and perspicuously upon any subject on which they have bestowed the smallest attention. This is a valuable talent, especially to any one who is called to instruct or persuade others — — — and happy was Apollos in the pre-eminent measure of it which he possessed.

But, besides this, he was well versed in the knowledge of the Holy Scriptures. “He was mighty in the Scriptures,” being able to bring them to bear upon any point which he wished to discuss, and to shew from them what was agreeable to the mind and will of God. “The word dwelt richly in him in all wisdom” — — — This also is of the utmost importance to one who undertakes to teach others, since the sacred volume is the armoury from whence he must take all the weapons for his warfare, and the treasury from whence alone he can procure the riches which he undertakes to dispense.]

  2.      Moral—

[He was “fervent in spirit;” glowing with zeal for the honour of his God, and ardently longing for the salvation of his fellow-creatures — — — This in a minister is indispensable: the difficulties which he will have to encounter are very great, and fervour of spirit is necessary to carry him through them; nor can he hope to be extensively useful to others, unless he lay himself out in the service of God to the utmost of his power.

To this was added that most amiable of all graces, humility of mind. Notwithstanding his natural talents and eminent acquirements, he was willing to be instructed by any one who could advance him in the knowledge of the Lord. Aquila was only a mechanic, and not invested with the sacred office of a teacher: yet when he and his wife Priscilla invited Apollos to their house in order to “expound to him the way of God more perfectly,” Apollos thankfully accepted their invitation, and diligently availed himself of their instructions. This is an excellence rarely found in persons who are high in popular estimation: the admiration with which they are honoured, too often puffs them up with vain conceit, and indisposes them to learn from those, whom they regard as their inferiors in station or attainments: but the more rarely such docility is found, the more highly should it be appreciated, and the more carefully should it be maintained.]

Thus endowed, he greatly distinguished himself by,

  II.      His ministerial exertions—

He improved for God whatever talents he possessed—

[When he was only partially “instructed in the way of the Lord,” and knew nothing more than what he had learned from John the Baptist, he instructed others to the utmost of his power with great boldness, and diligence. The doctrines which John the Baptist had preached were in direct opposition to the habits of the world, and were sure to call forth the enmity of those who would not part with their sins: but Apollos feared not the face of man; but both “spake” in private, and “taught” in public, and that too with unremitting activity, the things which he considered as of such vital importance to the welfare of mankind. When he himself was more fully instructed, he desired to extend the sphere of his labours, and to proceed to Corinth, to supply, as he was able, the place of Paul. Then especially did he make Christ the one great theme of all his discourses. “The things of the Lord,” as far as he understood them, he had before declared: he had warned men of the Messiah’s advent, and had called them to repent, in order to get their hearts duly prepared for a suitable reception of him: but now he saw, not only that the Messiah was come, but that Jesus of Nazareth was he, and had done and suffered all those things which had been predicted of him. Thus, in the scope of his ministrations, he determined, with the Apostle Paul, to “know nothing but Jesus Christ, and him crucified:” and, though we have not the same occasion to prove the Messiahship of Christ, since that is universally acknowledged amongst us, yet are we called to magnify the importance of that truth, and to commend it to men’s attention, as the source of all their happiness.]

In his labours he was useful to many souls—

[He “mightily convinced the Jews,” so as to stop the mouths of some of the more obdurate, and to bring the more candid of them to the acknowledgment of the truth. Nor were his labours of little service to the Church of God: on the contrary “he helped them much, who had believed through grace.” It was through the operation of divine grace alone that any had believed: “whether Paul planted, or Apollos watered, it was God alone that gave the increase:” but still, it was no slight benefit to the garden of the Lord to be watered by such a hand as his: and no doubt he contributed greatly both to the growth and fruitfulness of those trees of righteousness which God’s right hand had planted.]

  ADDRESS—

  1.      To those who labour in the ministry, or are preparing for it—

[Let Apollos serve as a guide for you. If you possess good natural talents, account it your honour to consecrate them to the service of your God. And, in the employment of them, do not inquire where you may gain most credit to yourselves, or most consult your present ease and interests, but inquire rather where you may do most good; and be ready to exercise your ministry wherever the providence of God may call you. Moreover, if called to labour where a more honoured servant of the Lord has gone before you, do not draw back through a pretended sense of your own insufficiency; but be willing to have your talents and services undervalued, and to be nothing yourselves, that God may be all in all.]

  2.      To those who have received good by the ministry—

[To God you must ascribe the praise for all that you have received; since to whomsoever you are indebted as an instrument, the benefit proceeds from God alone, who “gives to every man” according to his own sovereign will and pleasure. It is possible that you who have long known the Lord, may be called to attend the ministry of one who may be comparatively a novice in the ways of God; and you may be tempted on that account to despise him in your hearts, and to lower him in the estimation of those around you. This, alas! is the conduct of many; but it is a most sinful conduct, and utterly unworthy of their Christian profession. Instead of indulging such a proud contemptuous spirit, you should rejoice in every appearance of good, and endeavour to impart to him a fuller knowledge of the truth. This would render good service both to God and man: and it is a service which all may render, if only with meekness and modesty they watch for an opportunity, and look up to God for his blessing on their endeavours. And who can tell how “much you yourselves may be helped” afterwards by him, to whom you have been helpful in the first instance? It is worthy of observation, that Aquila did not commence preacher at Corinth, notwithstanding his clear knowledge of the Gospel, and notwithstanding Paul had just left the place: he did not think himself authorized to take on him an office to which he was not called: but he laboured in private conversation, and was made eminently useful in that way: and we cannot but recommend to every one amongst you, whether male or female, to imitate this pious couple in a modest unassuming carriage, and in an affectionate concern for the best interests of mankind.]

MDCCXCIV

THE POWER OF CHRIST AND HIS GOSPEL

  Acts 19:15.

And the evil spirit answered and said, Jesus I know, and Paul I know; but who are ye?

GREAT effects are wrought by the Gospel, wherever it is preached with faithfulness and zeal: churches are filled, sinners are awakened, saints are edified, and the name of the Lord Jesus is magnified. But, in those who feel not its influence, there is an universal proneness to ascribe these effects to other causes than those from which they really proceed. Some consider them as arising from the manner in which the preacher addresses his audience; from the loudness of his voice, for instance, or from the earnestness of his gestures: others ascribe them to the enthusiastic sentiments with which his discourses are filled, or perhaps to the terribleness of his denunciations. Any reason, however absurd, will be resorted to by them, rather than they will acknowledge the hand of God in these things. Thus it was in the days of old: when our blessed Lord cast out devils from people who were possessed, the spectators ascribed his works to a confederacy with Satan, rather than to the agency of the Spirit of God. In like manner, when his Apostles cast out devils in his name, many supposed that they wrought their miracles by means of magical incantations. Hence some, and, in particular, seven sons of a Jewish priest, thought by the use of the name of Jesus to produce the same effects. But Satan soon shewed them their mistake; infusing a more than human strength and courage into the man whom he possessed, and falling upon the seven exorcists with such irresistible fury, as to convince all, that he could be vanquished only by an almighty arm. His address of defiance, which we have just read, will lead me to set before you,

  I.      The power of Christ and his Gospel—

When Satan had prevailed over our first parents, a promise was given that the Son of God should become incarnate, and bruise the head of that serpent that had beguiled them. Accordingly, Christ came in due season to effect for men the promised deliverance: and he accomplished it,

  1.      Personally—

[The first encounter which he had with our great adversary was in the wilderness, just previous to his entering upon his public labours; and there, after withstanding his repeated assaults, he drove him, as it were, from the field of battle, saying, “Get thee behind me, Satan.” During the course of his ministry, he exerted an irresistible power over this wicked fiend, expelling him from multitudes whom he had possessed, and constraining him to confess himself a vanquished enemy. Towards the close of his life he experienced the yet fiercer assaults of Satan, attended by all the hosts of hell: “This,” says our Lord to the Jews, “is your hour, and the power of darkness:” but he triumphed over them, agreeably to that word, “Now shall the prince of this world be cast out;” now shall “the prince of this world be judged.” Upon the cross indeed he appeared to suffer a defeat: but there, and there chiefly, he gained the victory: “through death he overcame him that had the power of death, that is, the devil;” yea, upon the cross, “he spoiled principalities and powers, and made a show of them openly, triumphing over them in it.” In his resurrection and ascension he completed his triumphs, “leading captivity captivef,” and “putting all his enemies under his feet.”]

  2.      By the ministry of others—

[When first our blessed Lord sent forth his twelve Apostles, he gave them a commission, not to preach only, but to “cast out devils:” and to such an extent did they execute this, that they were quite surprised, and said with wonder, “Lord, even the devils are subject to us through thy name:” to which our Lord replied, “I beheld Satan as lightning fall from heaven.” We have lately seen that St. Paul cast out a spirit of divinationk; and in the chapter from whence our text is taken, we are told, that handkerchiefs or aprons were carried from the body of Paul, and were made effectual by the power of God to the casting out of many evil spirits. In ejecting them from the souls of men he was more honoured than any other of the Apostles. When first he received a commission to preach the Gospel, it was said to him by our Lord, “I send thee to turn men from darkness unto light, and from the power of Satan unto God:” and how successful he was in destroying Satan’s empire, and in enlarging the kingdom of Christ upon earth, his history, as recorded in the New Testament, together with his different epistles, abundantly testify. For many hundreds of years, it must be confessed, this great adversary of God and man has re-established his dominion almost over the whole world, as well where Christ is named, as in those regions where the light of his Gospel has never shined. But still the Lord Jesus has not left himself without witness, that he has vanquished Satan, and can render the weakest of his people victorious over him: “his word is yet quick and powerful, and sharper than a two-edged sword;” and it is still as “mighty as ever to pull down the strong-holds of sin, and to cast down every high thing that exalts itself against the knowledge of Christ.” Indeed at this very hour the Lord Jesus is “riding on in the chariot of the everlasting Gospel, conquering and to conquer;” so that Satan must still repeat his former acknowledgment, “Jesus I know, and Paul I know:” yes, he does know, that Christ is “Lord of lords and King of kings,” and that “his Gospel is still the power of God unto the salvation” of men.]

But though Christ and his Gospel are so powerful, experience proves,

  II.      The insufficiency of all created power to eject Satan—

None but that stronger man, the Lord Jesus, has ever been able to prevail against “the strong man armed:” Till attacked by the Lord Jesus, “Satan keepeth his goods in peace:” He defies,

  1.      All false religions—

[Go back to the days of old; What was effected by any of the philosophers of Greece or Rome? They did not even themselves experience a sanctifying efficacy from their own doctrines: and much less did they prevail to destroy the power of Satan in the hearts of their disciples. Look at the votaries of Pagan idolatry, or Mahometan delusion: What evidence do they shew that their principles have made them victorious over Satan? We may safely affirm, that the very means which they use for obtaining the Divine favour, serve only to rivet on them more forcibly those chains of Satan wherewith they are bound — — —]

  2.      A nominal profession of the true religion—

[The Lord Jesus did, for wise and gracious purposes, suffer many to “cast out devils in his name,” whom yet he will banish from his presence in the day of judgment, and exclude for ever from his heavenly kingdom. But never did any person cast out Satan from his heart by merely naming the name of Christ. We need only look on the Christian world, and we shall see how little a mere profession of Christianity can effect. The generality of Christians are in reality little better than baptized heathens. There are some few points of morality in which they may differ from the heathen; but in all the more common sins, of pride, lewdness, covetousness, together with the whole band of spiritual and fleshly lusts, they are as much enslaved by them as any heathen can be. In proof of this, we need not cast our eyes on others: we need only inspect the workings of our own hearts, and we shall have abundant evidence of this melancholy truth — — —]

  3.      All self-righteousness or self-confident exertions—

[To these men generally resort in the first instance, when they desire to overcome this wicked fiend. But he derides their efforts as weak and vain: he well knows that human power, however strenuously exerted, will prove only like Elisha’s staff, which could not re-animate the breathless corpse on which it was laid. To all such efforts he says in his heart, “Jesus I know, and Paul I know; but who are ye?” It should seem indeed, that men, feeling the authority of God’s law, and the terrors of his wrath, should be able to effect any thing: but our arm is paralysed, and we cannot stretch it forth, unless the Lord Jesus Christ himself enable us. Hence we are told, that “what the law could not do, in that it was weak through the flesh, God sent his own Son to effect, namely, to condemn sin in the flesh, and to cause that the righteousness of the law might be fulfilled in us.” We need only call to mind the case of Peter, to convince us, that our strongest resolutions are only as tow before the fire, when we are under the influence of any violent temptation; and that, unless the Lord Jesus strengthen our faith, Satan will sift us as wheat, and manifest us to be light as chaff.]

  APPLICATION—

In this subject all are interested: for though the states of men are widely different from each other, we all have to do with this great enemy, as captivated by him, or conflicting with him, or victorious over him. We will address ourselves therefore to these different classes: to,

  1.      The captivated—

[But where shall we find any of this description? We read indeed in the Scriptures, of some who are “taken in the snare of the devil, and are led captive by him at his will:” but are there any such in our day? The idea of Satanic influence is almost expunged from modern creeds: but if we believe the Bible, we must believe that this influence still operates on the minds of men. Would we know whether it is exerted over us? it will be no difficult matter to determine this. Are we disobedient, wilfully and habitually disobedient, to any one command of God? it is Satan that instigates us to that rebellion. Are we ignorant of the Gospel as our one source of life, and peace, and holiness? it is Satan that blinds our eyes, and keeps us from beholding the light of the knowledge of the glory of Christ. Consult then the experience of your souls on these points: inquire into the liveliness of your faith, and the conformity of your practice to the word of God; and, unless you have been truly converted by the grace of Christ, you will be constrained to acknowledge, that you are under the power of that cruel adversary. View then your state, and see how deplorable it is: the condition of that poor demoniac mentioned by St. Mark, is a melancholy picture of yours, who are breaking through all the restraints of God’s holy law, and inflicting the most deadly wounds upon your own souls. O beg of God to shew you what a miserable state you are in, and to interpose with his almighty power for your speedy deliverance.]

  2.      The conflicting—

[To those amongst us who have commenced a warfare against sin and Satan, we would particularly say, Remember where your strength is: it is not in yourselves: you “have not in yourselves a sufficiency even to think a good thought:” “your sufficiency is altogether in God,” and in the Lord Jesus Christ, “without whom you can do nothing.” Hear the voice of God to you on this subject; “Not by might, nor by power, but by my Spirit, saith the Lord of Hostsy.” Be on your guard then, “lest ye lean to your own understanding,” or “trust,” even in the smallest degree, “in an arm of flesh.” You are indeed to “be strong;” but it must be “in the Lord, and in the power of his might.” You are to go forth armed; but not in armour framed by human skill; that would be to you as useless as Saul’s armour was to David: there is a whole suit of armour provided for you by God; and in that you must be clotheda: arrayed in that, and especially taking with you the shield of faith, and the sword of the Spirit, you need not fear: Satan well “knows” the power of soldiers thus arrayed; and “he will flee from those who thus resist him.” Inquire of those who are now triumphant in heaven; and ask them, how they gained the victory. The answer from every one of them will be, “We overcame him by the blood of the Lamb:” we trusted to that blood, to “obtain mercy for us, and grace to help us in every time of need:” and we were not disappointed of our hope: we fought; we gained the victory; and “Satan was in due time bruised under our feet.”]

  3.      The victorious—

[It may seem presumptuous to speak of such in this present world; but such there are, and such, we trust, amongst us. We do not indeed imagine that there are any, against whom Satan does not sometimes gain advantage; but we are persuaded that there are some amongst us who maintain a good, and a successful warfare. To such then we say, If God has made you to differ from others, give glory to that adorable Saviour, who has strengthened you by his Spirit, and enabled you to withstand so potent an enemy. To this you are called by the history before us. The failure of these presumptuous exorcists served to illustrate more fully the success of the Apostle, in and by whom the Lord Jesus wrought: and you are told, “The name of the Lord Jesus was magnified.” Magnify then your Saviour for every victory you gain, and say, “Not unto us, not unto us, but unto thy name be the praise.” And, if you see others victorious around you, be not envious of them, because they are not of your sect or party,-as the Apostles once were; but rejoice with them, and glorify God in their behalf.

But, however victorious you are, remember that you are still on the field of battle, and may, if off your guard, receive the most deadly wounds. We read of those, “whose hearts, once delivered from an evil spirit, were again occupied by seven other spirits more wicked than he; and whose last end was therefore worse than their beginning.” O beware, lest at last it prove thus with you! Be ever on the watch, guarding against the wiles and devices of your subtle enemy, and crying mightily to God to protect you from him.

Learn from the people who beheld the miracles of Paul: they did not put their impious books upon a shelf, but “burned them,” and that publicly too, without any regard to their great value; determining that they should never more prove a snare to themselves, or to any other persons. Deal ye thus with your besetting sins: spare not one of them, no, not for an hour; but cut off the offending hand, and pluck out the offending eye. Then shall you have daily fresh cause for praise and thanksgiving, and ere long obtain that crown of righteousness, which God has promised to all his faithful and victorious servantsk.]

MDCCXCV

GENUINE REPENTANCE

  Acts 19:18–20.

And many that believed came, and confessed, and shewed their deeds. Many of them also which used curious arts brought their books together, and turned them before all men: and they counted the price of them, and found it fifty thousand pieces of silver. So mightily grew the word of God and prevailed.

IT seems that, in former ages, Satan had a greater power over the persons and concerns of men than we at this time imagine him to possess. That, in the days of Moses, there were persons who professed to have connexion with Satan, and to cause, through his influence, effects surpassing the power of man to produce, we cannot doubt: because he says to all the people of Israel, “There shall not be found among you any one that useth divination, or an observer of times, or an enchanter, or a witch, or a charmer, or a consulter with familiar spirits, or a wizard, or a necromancer.” And it can scarcely be doubted but that powers superhuman were occasionally exercised by them. The magicians of Pharaoh, I think, gave a satisfactory evidence of this. Persons so influenced, were confederates with Satan. But there have been others, especially in the apostolic age, possessed by him against their will; and it should seem that he was permitted to infest men in a more than ordinary degree at that time, in order to give an opportunity for the Lord Jesus Christ to manifest, in a more abundant measure, how entirely the whole creation was under his controul. A remarkable occasion had just offered itself to the notice of the people at Ephesus. Seven sons of one Sceva, a Jewish priest, professing themselves exorcists, undertook to expel a demon from a person that was possessed; and, for that end, adjured the spirit, in the name of the Lord Jesus, to depart from him. But the spirit acknowledging his inability to withstand the command of Jesus, when uttered by one who was duly authorized to issue it in his name, stirred up the man to fall upon them with irresistible fury; and “they all fled out of the house naked and wounded,” happy to escape even with their lives. This was so strong a testimony to the Lord Jesus, that it carried conviction to the minds of multitudes; and determined them instantly to renounce their confederacy with Satan, and to approve themselves, in the face of the whole world, the faithful servants of Christ. Their conduct on this occasion will lead me to shew,

  I.      What effects the Gospel produced on them—

Some amongst them had already “believed” in Christ; but not so as to come under the full influence of the Gospel. Others were wrought upon at this time; the wonder, which they beheld, impressing them with a conviction which they had not felt before. A general sentiment now pervaded the whole assembly: and “many, who had used curious arts, now brought their books together, and burned them before all men;” thus shewing, that, through the grace of God, they were enabled to obtain a victory over,

  1.      The love of this world—

[They had been held in high repute for their skill in magic; and probably, like Simon the Sorcerer, had induced many to regard them with the utmost veneration, “as the great power of God.” But now they “confessed,” before all, that they had been impostors: “they shewed their deeds,” and took shame to themselves as deceivers of the people. The very books, whereby they had been enabled to keep up the deception, they devoted to destruction: and thus gave to all a most unquestionable evidence of their shame, their sorrow, and contrition.

Thus they shewed their disregard of worldly honour. And the same contempt they manifested, also, for their worldly interests. These books were numerous, and of exceeding great value. At the lowest calculation, they would have sold for 1500l. of our money: and, if the owners had been anxious about their temporal interest, they might easily have found an excuse for converting their property into money. But they preferred the honouring of God, in the destruction of property that must be so hateful to him. And in this sentiment they were all of one accord and of one mind.]

  2.      The principle of sin within them—

[Perhaps this was the greatest sacrifice that they could make; since, from a variety of considerations, both of honour and of interest, these books were regarded by them as their dearest treasure. But they were afraid lest these books, if retained by them, should become a snare to them in future; or, if sold by them, become an occasion of sin to others: and in either case the evil would be incalculable. They now felt the bitterness of sin; and would gladly, if possible, root it out of their own hearts, and prevent its continuance in the world. Hence, so far as they could by this act effectuate that holy purpose, they determined to do it. At all events, they saw that this sacrifice would glorify their Lord and Master; and evince, to all who beheld it, that nothing hostile to his interests and his honour should be suffered to exist.]

From this slight sketch of the power of the Gospel, we may see,

  II.      What effects it may well be expected to produce on us also—

Its effects are uniform in every age and every place: in every soul where it gains a due ascendant, it will produce, so far as circumstances will admit of it, the same feelings in reference to sin;—the same feelings, I say,

  1.      Of shame and sorrow—

[The true penitent will call to mind the evils he has committed, and will be ready to “confess them” before God and man. The things which once contributed to the advancement of his reputation and interests in the world he will now be ready to paint in their true colours, and to take shame to himself on account of them. There is scarcely any sin which is not extenuated by some specious appellation, if not dignified also by some honourable name. But the true convert views every thing in its reference to eternity. He tries his ways by the standard of God’s word, and judges himself as he will be judged at the last day. Nor will he now be afraid to bear his testimony before all men, both by word and deed, that God alone is to be served, and that every thing contrary to His will is to be abandoned. He will not plead for sin of any kind, however fashionable, however gainful, however pleasant: he will endeavour to destroy it, root and branch; “not retaining a right hand or a right eye,” that may by any means displease his God, or prove a snare to his own soul.]

  2.      Of indignation and abhorrence—

[This, in particular, was evinced by the people at Ephesus, and is pre-eminently characteristic of real penitence. See it in the Corinthian Church, when they were made sorry after a godly manner: “Behold this self-same thing, that ye sorrowed after a godly sort, what carefulness it wrought in you; yea, what clearing of yourselves; yea, what indignation; yea, what fear; yea, what vehement desire; yea, what zeal; yea, what revenge. In all things ye have approved yourselves to be clear in this matter.” Thus will repentance manifest itself in every upright soul. It will not only mourn for sin, but will put it away, and most especially the besetting sin. Has a man been addicted to worldliness, or intemperance, or impurity? if he be a penitent, he will cut off occasion for the indulgence of his evil propensities, and shun the company, the scenes, the very thoughts, that would be likely to kindle in him a desire after his unhallowed gratifications. He will put far from him the incentives to sin; and as carefully avoid the becoming a snare to others, as the indulgence of sin in his own soul. Nor will he be content with this: no; he will enter his protest against the lusts by which he has been led captive; and will endeavour, by his public deportment, to undo all the evil which, by his example, he has countenanced in the world. O, brethren, tell me whether this be the habit of your minds; and whether it can be said of you, that “in all things ye are proving yourselves to be clear in this matter.”]

  From hence we may SEE,

  1.      What a blessing the Gospel is to the World—

[This is its true and genuine effect, wherever it comes: this is its operation on individuals and kingdoms, so far as its influence extends. Truly, it will destroy the reign of Satan, and establish the authority of Christ throughout the world. Think what it did in the apostolic age: think what it has done even in this place. Say, has it not wrought on many of you, my brethren, as it did on those at Ephesus; so that you have not only “cast your idols to the moles and to the bats;” but you would, if it were possible, annihilate the very existence of sin within you? Well: the time is coming when these effects shall be seen over the face of the whole earth; and all those nations that are now under the dominion of Satan, shall “become the kingdom of our Lord and of his Christ.”]

  2.      How to judge respecting our reception of it—

[The calling of ourselves “believers” will not prove us to belong to Christ. Of those in our text many are said to have “believed,” whilst yet they were far from possessing saving faith. Till their faith wrought by works, it was no better than the faith of devils: for “faith without works is dead.” Take, then, the conduct of these Ephesians as a test whereby to try yourselves. Are you filled with the same holy zeal that animated them; the same determination to mortify sin in yourselves, to discountenance it in others, and to bear your testimony before the whole world, that Christ alone is to be served and honoured and obeyed? Bring yourselves, I say, to this test; and see whether your conduct speaks for you, as theirs did for them. Call not this enthusiasm: it is not enthusiasm, but duty, yea, and the duty too of all that believe in Christ. Rise, then, to this, my brethren; and beg of God so to assist you by his Holy Spirit, that you may come short of it in nothing, but “be lights” to all around you, and “salt” that shall keep all, who come in contact with you, from corruption. If ye profess to believe in Christ, and have a “hope in him,” see that ye follow him in all things, and “purify yourselves, even as He is pure.”]

MDCCXCVI

HEATHENISH AND CHRISTIAN ZEAL COMPARED

  Acts 19:34.

All with one voice, about the space of two hours, cried out, Great is Diana of the Ephesians!

THE enmity of the human heart against God may sleep; but it is soon awakened, and called forth into action. St. Paul had continued two years at Ephesus, if not unmolested, yet protected by the power of God. But when his labours there were just finished, and he had sent away two of his attendants into Macedonia, with an intention speedily to follow them, it pleased God to withdraw from the people those restraints which he had hitherto imposed upon them, and to leave them to shew what was in their hearts. Accordingly the workmen “who made silver shrines for Diana,” finding their trade lessened by the prevalence of Christianity, raised a tumult throughout the whole city, and would probably have killed Paul, if they could have laid their hands on him. In opposition to him and his doctrine, they exalted the object of their own worship, crying with one voice for the space of two hours, Great is Diana of the Ephesians!

From this circumstance we shall take occasion to notice,

  I.      The zeal they manifested—

This doubtless was great; but it was,

  1.      Blind—

[Who was Diana? What had she done for them? What could a senseless image do for them? Or what difference would there be in the power of that image, whether it was made with hands, or fell down (as they foolishly supposed) from Jupiter, who himself was only a creature of their vain imaginations? Yet for the honour of this idol are they transported beyond all bounds of sense and reason: and when Alexander beckoned to them with his hand, in order to engage their attention to what he had to say to them on the subject, they would not listen to him for a moment, but for the space of two hours cried out all together, “Great is Diana of the Ephesians!” We wonder at the extreme blindness of these benighted heathens: but amongst Christians there are very many who can give no better reason for the hope that is in them, or for the religion they profess, than those could who were so zealous for the honour of Diana.]

  2.      Interested—

[Demetrius, and the workmen of the like occupation with himself, pretended not to regard their gains, or at least not to account them as any thing in comparison of their religion: but it is manifest, that a concern for their temporal interest was the real source of all their disquiet: and, had their gains been increased by the introduction of Christianity, instead of being diminished, they would have left to others the task of vindicating the honour of their goddess. Now this gives us an insight into all the different religions that obtain in the world, not excepting even Christianity itself, as it has been debased by the great majority of its adherents. They are all founded in priestcraft. Men, with a view of exalting themselves, and advancing their own interests, have invented gods and goddesses, and ceremonies by which they were to be worshipped; and have prevailed upon their fellow-countrymen to adopt their cunningly-devised fables: and, having once gained an ascendant over the minds of others, they have contrived to inspire them with reverence and zeal for the systems thus promulged, and to secure to themselves thereby a permanent support. Hence the priests have uniformly opposed all who have attempted to rectify the errors of the people: and this is the true reason of Popery having taken so deep a root in the minds of men: the Pope and the subordinate priests find their account in upholding all the superstitions with which they have obscured the Christian faith; and the people, deluded and kept in bondage by them, are as zealous for those superstitions, as for the most important doctrines of their religion. Happy would it be if Protestant Churches also were not chargeable with the same evils: but truth compels us to acknowledge, that the fire which burns upon our Christian altars would soon languish, if it were not supplied with fuel by temporal honours and emoluments. It must be remembered, however, that the zeal which is founded in self-interest, is worthless, and even hateful in the sight of God.]

  3.      Infuriate—

[The people were “full of wrath,” and acted more like maniacs than rational beings. “The whole city was filled with confusion;” “some cried one thing, and some another;” and “the greater part of the assembly knew not wherefore they were come together.” In what a ferment must their minds be that they could continue for two hours that senseless cry, “Great is Diana of the Ephesians!” We read of the worshippers of Baal crying from the morning to the evening sacrifice, “O Baal, hear us!” and because he gave them no answer, “they cut themselves with knives and lancets, till the blood gushed out.” In such instances as these we see. in most striking colours, the nature and effects of superstition: it debases men almost to a level with the beasts, in the ferocity of their dispositions and the absurdity of their actions: so justly does the Apostle designate its votaries “as unreasonable and tricked men.”]

In perfect contrast with this is,

  II.      The zeal which Christianity requires—

True religion must be accompanied with zeal; with a zeal proportioned, in some measure, to its supreme excellence. But Christian zeal must be,

  1.      Founded in knowledge—

[We should know wherein the superiority of our religion consists: we should be acquainted with its mysterious truths, and, above all, with that which constitutes its peculiar excellence—the mystery of redemption. We should see the wisdom and goodness, the love and mercy, yea, and every perfection, of the Deity, as displayed in that stupendous mystery — — — We should see its suitableness to our wants, and its sufficiency for our necessities — — — It is from such views of it alone that true zeal will spring; or that we shall ever be led to “count all things but dung for the excellency of the knowledge of it.”]

  2.      Regulated by love—

[True zeal should have respect only to the good of men, and the glory of God. It should be divested of all selfish interests, and carnal passions. Self should have no concern whatever in it, any farther than the advancement of our own spiritual and eternal welfare may be comprehended under that term. In all its actings it must be regulated by a tender regard to the weaknesses and prejudices of men. It is by no means sufficient that we endeavour to approve ourselves zealous for God, unless we approve ourselves at the same time patient and forbearing towards men; proportioning our exertions for their welfare to their capacity for receiving our instructions; or, in other words, being content to administer milk alone to those who are not able to digest strong meat; and, like Moses, to put a veil upon our face, when the lustre of our countenance would be too strong for those who look to us for the words of life. Never should we needlessly cast a stumbling-block in the way of any, or use our own liberty in such a way as to offend our weaker brethren. Our aim should be, to “win souls” to Christ: and for that end we should, as far as we conscientiously can, “become all things to all men, that by all means we may save some.”]

  3.      Tempered with discretion—

[“It is good to be zealously affected always in a good thing:” but there is “a zeal which is not according to knowledge.” To exercise zeal aright, we should consider with care and circumspection the following things: first, Our own office and character; not invading the provinces of others, or assuming to ourselves a character which belongs not to us. It is not every one that has a right to act as Phinehas did, in executing vengeance upon offenders with his own hand: (Phinehas was himself a ruler, and acted under the orders of the supreme magistrate: and he is commended, not so much for punishing the offenders, as for daring to punish them in the face of all Israel, whilst thousands of others were guilty of the same offence.) Nor can I conceive it at all right for persons uneducated, and uncalled, to invade the ministerial office, (as is so common in this day,) when we are expressly told, that “no man should take this honour unto himself, but he that is called of God, as was Aaron; and that even Christ glorified not himself to be made an high-priest, but was called to the office by Him who said to him, Thou art my Son, this day have I begotten thee.”

Next, we should consider The nature of the thing about which our zeal is exercised. We should distinguish between things essential and non-essential. It would be a sad perversion of zeal to shew the same earnestness about “tithes of mint, anise, and cummin, as about the weightier matters of the law, judgment, mercy, and truth.” We mean not to say, that any truth, or any duty, is of small moment; but we affirm, that there is a vast distance between some truths or duties, and others; and that consequently there should be a proportionate difference between the zeal we exercise in relation to them. St. Paul “became to the weak, as weak; and to them that were without law as without law:” he even circumcised Timothy, though he knew that the rite of circumcision was abrogated: but when the circumcision of Titus was required as necessary, he would not give place, no, not for an hour; but declared, that if even an angel from heaven should insist upon the works of the law as necessary to salvation, he should, and must, be accursed. The same sentiment applies to those doctrines of our religion which are less clearly revealed, and about which the best of men may differ; as also to those matters which relate to Church government, respecting which there is a great diversity of opinion amongst men of equal piety and learning. We should insist upon them, not in proportion to the interests or prejudices of any particular party, but according to the stress laid upon them in the Holy Scriptures; always distinguishing between what is clear or doubtful, essential or non-essential.

There is yet another thing proper for us to consider, namely, The best means of attaining our end. Nothing is further from Christian simplicity than artifice of any kind. We must never attempt to “catch any man with guile.” But there is an address, “a becoming all things to all men,” which we shall do well to cultivate. As in warfare it often happens that an enemy is induced by the skilful motions of his adversary to relinquish a post from which he could not have been driven by a direct attack, so, in seeking to benefit mankind, much may depend on the manner in which our efforts are conducted. We know full well, that success is of God alone; but we know also that he makes use of means suited to the end, and that he requires us to “walk in wisdom toward them that are without,” and to “give no offence in any thing, that the ministry be not blamed.”]

  We will conclude this subject with one or two DIRECTIONS proper for the occasion:

  1.      Let your zeal begin at home—

[A man’s own heart is the first sphere for the exercise of zeal. To get a deeply penitent and contrite heart is an object worthy of our utmost exertions. Zeal in relation to this is expressly enjoined by our Lord himself, who could not endure the lukewarmness of the Laodicean Church: and the diversified actings of that zeal are accurately described in the account given us of the Corinthian Church. To devote ourselves also unreservedly to God is another exercise of zeal which deserves our earliest attention. The mortifying of every lust, the cultivating of every gracious affection, and the getting of “our whole man, body, soul, and spirit, sanctified unto the Lord,” this, this should be a prelude to our exertions in behalf of others: we should “first pluck the beam out of our own eye, before we attempt to pull out the mote that is in our brother’s eye.” I do not mean that we are to forbear doing any thing for God till we ourselves are perfect (for then we shall never exert ourselves for him at all): but we should make our first and main efforts on our own corruptions, that we may teach others by our example, as well as by our precepts.]

  2.      Let it be extended to all around you—

[Every man may find abundant scope for his labours in his own immediate neighbourhood: in visiting the sick, instructing the ignorant, relieving the sick, and comforting the afflicted. But some are called to more extensive spheres of usefulness: magistrates and ministers have a greater scope afforded them for benefiting the world. And O, how loudly do the heathen nations call upon us for the exercise of zeal! How many in every country under heaven are saying to us, “Come over to Macedonia, and help us!” Now the office of zeal is to overlook our own ease and interests, and to find our happiness in serving God: but, alas! how little of this zeal is to be found amongst us! How few, when God is wanting ambassadors to distant climes, are ready to say, “Here am I; send me.” This is much to the shame of the Christian world. Our Lord tells us of ungodly men that would “compass sea and land to make one proselyte” to human opinions, and we are backward to use such exertions for the conversion of multitudes to the faith of Christ. Ah! let us wipe off this reproach; and labour, all of us in our respective spheres, and according to our abilities, to promote the salvation of our fellow-men, and to advance the kingdom of Christ to the utmost ends of the earth.]

MDCCXCVII

PAUL’S SERMON AT TROAS

  Acts 20:7.

And upon the first day of the week, when the disciples came together to break bread, Paul preached unto them, ready to depart on the morrow; and continued his speech until midnight.

IF we look at Christianity as it exists at this day, it appears little else than a name, and a form: but if we contemplate it as it existed in the apostolic age, it will be found an active and invigorating principle in the minds of men, engaging all their affections, and stimulating them to the greatest exertions. As for St. Paul’s labours for the propagation of the Gospel in the world, we forbear to speak of them at present, any farther than they are connected with the passage which is immediately before us: but his preaching from evening to midnight, and then continuing his discourse afterwards till break of day, will give us some idea of the exertions he made in the cause of Christ, and of the interest which his hearers also felt in all that related to their Christian course.

The account given of his discourse, will lead us to notice,

  I.      The proper employment of the Sabbath—

The Jewish Sabbath was appointed by God himself to be spent in holy exercises. On it the sacrifices were twice as numerous as on other days; and the law of Moses was read for the instruction of the people. But under the Christian dispensation, the time of its observance was changed from the seventh day of the week to the first; in commemoration of the resurrection of our blessed Lord, and of the descent of the Holy Spirit on the day of Pentecost. It is probable that, for a considerable time, the seventh day still continued to be observed by those who were proselyted from the Jewish religion, lest their neglect of that day should put a stumbling-block in the way of their brethren: but the first day was that which from the beginning was held sacred by the early Christians; and it was dignified with the peculiar title of the “Lord’s-day.” On this day the Church at Troas were assembled, to offer unto God their accustomed sacrifices of prayer and praise, and particularly “to break bread,” that is, to commemorate the death of Christ agreeably to the directions given by our Lord himself on the night previous to his crucifixion. This ordinance constituted an essential part of the service on every Lord’s-day: it called the attention of the Church to that great mystery which was the foundation of all their hopes, even to the body of Christ as broken for them, and the blood of Christ as shed for them. Moreover, it led them to apply to Christ by faith for a continued interest in his death, and a more abundant communication of his blessing to their souls.

Amongst us, the Lord’s Supper is not administered so often; but our employment on the Sabbath ought to be, in fact, the same: it should consist in these two things:

  1.      A personal intercourse with Christ as dying for us—

[In entering into the house of prayer, we come, it is true, to worship the Father; but we must never forget that it is only in and through Christ that we can have access to him; and that every prayer must be offered to the Father in the name of Christ — — — We assemble, too, to hear the word of God; but it is the Gospel, the glad tidings of salvation through a crucified Redeemer, that we must desire to hear: and the faithful minister will “determine to know nothing among his people, but Jesus Christ, and him crucified.” If he preach the law, it will be as “a schoolmaster to bring men to Christ:” or if he insist upon any particular duty, it will be, not to lead his hearers to establish a righteousness of their own by their obedience to it, but to shew them how they are to manifest the sincerity of their faith, and how they are to glorify their God and Saviour — — — Both minister and people must remember, that they meet, not as Mahometans, who acknowledge one God; not as Jews, who confess their obligation to obey his revealed will; but as Christians, who have their hopes fixed entirely on Christ, and expect every thing as the purchase of his blood. Whether the Lord’s Supper is administered or not, “Christ is to be evidently set forth crucified before us;” and “to know him,” “to win him,” “to be found in him;” and “to receive out of his fulness,” must be the great object of our assembling together — — —]

  2.      A personal surrender of ourselves to him, as his redeemed people—

[When the first Christians met thus constantly “to break bread,” they confessed openly, that they were disciples of that crucified Saviour; and they engaged themselves, as it were by a solemn oath, to live and die in his service. Thus do we profess, in all our solemn acts of worship, that we have been “bought with a price,” even with the inestimable price of the Redeemer’s blood; and that we are bound, by every possible tie, “to glorify him with our bodies and our spirits which are his” — — — We do not in general associate this idea with any thing but the Lord’s supper; but we ought to associate it with all the services of the Sabbath; and to consider ourselves as living thus upon Christ by the renewed exercises of faith, in order that we may live to Christ in the more enlarged exercise of holy obedience — — —]

Let us now proceed to notice,

  II.      The particular circumstances of that meeting—

The place where they were assembled was an upper chamber—

[It was a room three stories high, and so small and crowded, that the windows, even at night, were forced to be open for the admission of air, whilst some were constrained to sit in them for want of more convenient accommodation. Little do we think what a blessing it is to us that we have houses built on purpose for the service of our God. True it is that even in them the poor do not always find such commodious seats as one could wish: but, if there were no other places for our reception than such as they possessed at Troas, we fear that multitudes who now receive instruction from Sabbath to Sabbath, would never trouble themselves to seek it, where they must submit to so much inconvenience for the attainment of it.]

In that room, there were “many lights”—

[The enemies of the Church were ready to raise all manner of evil reports against the Disciples; and they would gladly have represented these nocturnal meetings as scenes of much iniquity. To cut off all occasion for such calumnies, the Disciples took care to have the place of their assemblies well lighted in every part; and it is probable that it was for the express purpose of obviating all such remarks, that the historian recorded this otherwise unimportant fact. It teaches us, however, that we should be always on our “guard against even the appearance of evil,” and “cut off occasion from them that seek occasion” against us, and “not let our good be evil spoken of.”]

There Paul preached his farewell discourse—

[At what precise hour he began, we know not; but “he continued his discourse till midnight;” and after a short interruption, resumed it “till break of day.” Do we wonder that he should so long detain his audience? No: the occasion was very peculiar; “he was about to depart on the morrow,” never probably to see their face again: his heart was full; the subject was inexhaustible: the hearts of his audience were deeply impressed, and they drank in the word with insatiable avidity. What a glorious meeting must that have been; the preacher so animated with his subject, and the people so penetrated with the truths they heard! Doubtless, it would not be expedient, under common circumstances, so to lengthen out the service of our God; but, if we could always meet under similar impressions, and have our hearts so engaged, how glorious would be the ordinances, and how exalted the benefit arising from them!]

A distressing occurrence, which for a time interrupted his discourse, tended ultimately to impress it more deeply on their minds—

[A youth, named Eutychus, being overcome with sleep, “fell down out of the window from the third loft, and was taken up dead.” O, what grief must have seized the whole assembly! — — — but the Apostle went down to him, and fell upon him, as Elijah and Elisha had done upon the persons they had raised to life, and by prayer to God prevailed for the restoration of his life. At the sight of this “they were not a little comforted.” As it respected the youth, it would have been most distressing to think that he should be taken into the eternal world in such a state; as though he had been made, like Lot’s wife, a warning to all future generations. But more especially were they concerned for the honour of God and his Gospel. What a stumbling-block would it have been to the ungodly, that such an accident should have been occasioned by the unreasonable length of the Apostle’s discourse! How bitterly would they have inveighed against him, and against these meetings that were encouraged by him! Truly it was no little joy to have such great occasions of offence removed. But further, the miracle thus wrought before their eyes, was a striking confirmation of what they had heard: it was, as it were, a seal put by God himself to attest the truth of all that had been delivered to them, and an emblem, yea, a pledge and earnest also, of the blessings which all who received his Gospel might expect at his hands. Thus was this occurrence, so afflictive in itself, overruled for the furtherance of their joy, and for the more abundant display of God’s grace and mercy.]

  As an IMPROVEMENT of this subject, let us see,

  1.      How deep an interest we should take in the Gospel of Christ!

[It is much to be regretted that we see but little of this fervour in our religious assemblies: neither we who minister, nor you who hear, are affected with the Gospel in any measure as we ought to be. In many congregations there may be found persons sleeping, like Eutychus, though the sermon be not an hour long: and where they are not actually asleep, how many hear in such a drowsy, listless, inattentive manner, that they evidently take no interest in the subject, nor could give any good account of what has been spoken to them. O brethren, let it not be so with us. Let us rather come together as that assembly did; I to preach, and you to hear, as though we were never to meet again in this world. The subjects of the Apostle’s discourse are as important to us, as they were to the primitive Christians: let us beg of God to impress them more deeply on our minds, that they may be to us “a savour of life unto life,” and not, as they are to too many, “a savour of death unto death.”]

  2.      How earnestly we should improve our present intercourse with each other!

[It is but a little while, at all events, that our present connexion can be continued: I must soon go to give an account of my ministry, as you also must to answer for the way in which you have improved it: and even from Sabbath to Sabbath we know not whether the present opportunity shall not be our last. Surely this thought should make us exceeding anxious to obtain increasing edification in faith and love, that so “I may be your rejoicing, and you be mine, in the great day of the Lord Jesus.”]

MDCCXCVIII

ST. PAUL’S APPEAL TO THE ELDERS OF EPHESUS

  Acts 20:17–21.

And from Miletus he sent to Ephesus, and called the elders of the church. And when they were come to him, he said unto them, Ye know, from the first day that I came info Asia, after what manner I have been with you at all seasons. Serving the Lord with all humility of mind, and with many tears, and temptations, which befell me by the lying in wait of the Jews: and how I kept back nothing that was profitable unto you, but have shewed you, and hare taught you publicly, and from house to house, testifying both to the Jews, and also to the Greeks, repentance toward God, and faith toward our Lord Jesus Christ.

IT is to peculiar, and, if we may so speak, to accidental circumstances, that we are indebted for that full developement of St. Paul’s character which we have in the Holy Scriptures. He never willingly set about to commend himself; but he was sometimes compelled to vindicate himself against the accusations of his enemies, and to make known his own principles and conduct, in order to prevail on others to tread in his steps. It was with this latter view that he made his appeal to the elders of Ephesus, when he was about to take a last farewell of them at Miletus.

Let us consider,

  I.      The appeal he made to them—

His stay among them had been of three years’ continuance; so that during that time they had had abundant opportunities of knowing every thing respecting him. To them therefore he appealed respecting,

  1.      The exercises of his mind—

[He had “served the Lord with all humility of mind” conscious of his own utter insufficiency for so great a work as had been committed to him, and willing to make himself the servant of all, if by any means he might promote their eternal welfare — — — With this humility of mind he had blended compassion for their souls; so that whether he thought of those who rejected the Gospel, or those who walked unworthy of it, he had wept much on their account, both in his addresses to them, and in his supplications in their behalf — — — Moreover, he had persevered in his efforts for their good, notwithstanding such difficulties, as had often proved a severe trial to his faith and patience — — —e]

  2.      The labours of his life—

[He had exerted himself for them with fidelity and diligence: in all his communications, consulting, not what might please, but what would “profit them:” and delivering to them his sentiments, not merely in public addresses, but privately and personally in their own houses, whenever an occasion offered — — —]

  3.      The subject of his ministrations—

[He had never entertained them with unprofitable speculations, but had uniformly endeavoured to instruct them in the two great fundamental doctrines of Christianity, “repentance towards God, and faith in our Lord Jesus Christ.” These he inculcated on all, whether they were self-righteous Jews, or philosophizing and contemptuous Gentiles: he inculcated these things, I say, on all, as being equally necessary, and equally sufficient, for all the human race — — —]

As the making of such an appeal to them may, to a superficial observer, appear to savour of pride, let us consider,

  II.      The end for which he made it—

  We may be well assured that he sought not to advance his own glory: no; he had higher ends in view: he endeavoured to SHEW them,

  1.      How much they were indebted to God for the privileges they had enjoyed—

[To have such a ministry of the word so long continued to them, was a greater blessing than to be loaded with all the temporal benefits that could have been bestowed upon them. By means of his ministry, vast multitudes had been “turned from darkness unto light, and from the power of Satan unto God:” now therefore that they were about to be deprived of those blessings, it became them, not so much to grieve at the loss they were to sustain, as to adore God for the benefits they had enjoyed. In reviewing his labours amongst them for the space of three years, they would see how greatly they were indebted to God above other cities, which had enjoyed only a transient visit of a few days or weeks; and would feel themselves bound to render to the Lord, according to the benefits he had conferred upon them — — —]

  2.      How carefully they should guard against departing from the faith—

[Notwithstanding all the instructions they had received, they might, and would, if left to themselves, depart from God. St. Paul knew, that, “after his departure, grievous wolves would enter in among them;” and that “even from among themselves men would arise, speaking perverse things, to draw away disciples after them.” This, alas! is what frequently takes place at the removal of a faithful minister, unless there be substituted in his place an Elisha, on whom the mantle of Elijah has fallen. When Moses was on the mount only forty days, the people, even with Aaron at their head, departed from the Lord, and made a golden calf. What then must not be expected, where the bereavement is of long continuance, and the people are left without any such distinguished saint to superintend and controul them? — — — O let all of you take care, “lest any root of bitterness spring up and trouble you, and thereby many be defiled!” — — —]

  3.      How earnestly they should strive to promote the interests of the Church—

[These elders were the same as in a subsequent verse are called “overseers,” or bishops; and, as their peculiar duty called them “to feed the Church of God,” he charged them to “take heed both to themselves and to all the flock over which the Holy Ghost had placed them,” even that Church, which our incarnate “God had purchased with his own blood.” What weighty considerations does he here urge, to stimulate them to a diligent discharge of their high office! O that every minister felt their full influence, and were actuated by them in the whole of his conduct!

But we must not suppose that ministers alone are interested in this charge: for every member of a Church may do much towards the establishment of his brethren in faith, and love, and holiness. All should watch over one another for good; and this duty is still more imperative, when a faithful pastor is removed, and scope is thereby afforded for the entrance of contentious persons to distract and divide the Church — — —]

MDCCXCIX

DUTY OF MINISTERS

  Acts 20:24.

But none of these things move me, neither count I my life dear unto myself, so that I might finish my course with joy, and the ministry, which I have received of the Lord Jesus, to testify the Gospel of the grace of God.

OF all the employments under heaven, there is not one so honourable or so useful as that in which the ministers of the Gospel have the happiness to be engaged. The government of kingdoms has respect only to the things of time; whereas the ministry of the Gospel, both in its ordination by God, and its exercise by men, refers altogether to the concerns of eternity. We mean not to depreciate other offices; or to place the common office of a pastor on a footing with that of a Prophet or an Apostle: but still we must be permitted to “magnify our office” beyond that of any earthly magistrate, as far as things visible and temporal are excelled by things invisible and eternal.

But the trials with which a faithful discharge of our duty is attended are proportionably great. Fallen man does not like to be reclaimed: he wishes to banish God from his thoughts. If warned of his guilt and danger, he is indignant; and says to us, “Prophesy unto us smooth things; prophesy deceits; and make the Holy One of Israel to cease from before us.” From the days of Cain, even to the present hour, has the exercise of vital godliness been an occasion of offence: and the more the Divine authority has been asserted, the more offence has been given to an ungodly world. Hence Prophets and Apostles have all, in their respective ages, fallen a sacrifice to their fidelity. St. Paul, at his first appointment to the apostolic office, was told what great things he should suffer for the Lord’s sake; and his trials far exceeded those of any other Apostle: but, in a review of all that he had endured, and in the prospect of all that he was yet taught to expect, he could say, “None of these things move me,” &c.

From these words I shall take occasion to shew,

  I.      What is the office of a minister—

The office of every minister is, “to testify the Gospel of the grace of God.”

This was the one employment of the Apostle—

[He proclaimed, with all fidelity, “the Gospel” of Christ, or, in other words, the salvation which the Lord Jesus Christ has wrought out for us by his own obedience unto death — — — This he proclaimed to be altogether “of grace,” in the first appointment of the Lord Jesus to be a Mediator between God and man; in the acceptance of his sacrifice as an expiation for sin; in the bestowment of faith on the individuals of mankind; and in the completion of the work in the souls of all that shall be saved. From the beginning to the end, in all its parts, this salvation was traced by him to the free and sovereign grace of God — — — Of these things, also, he “testified with much contention.” He was constantly opposed by Judaizing teachers on the one hand, and by conceited philosophers on the other; and he was constrained to exert himself with all earnestness, in order that the truth of the Gospel might be fully known, and be established on the firmest basis. The Epistles to the Romans and to the Galatians are the best comment on these words; and must fully evince the energy with which the Apostle maintained his testimony, whether against dissembling friends or violent opponents.]

This, also, is the employment of every faithful minister—

[To make known the way of salvation is the very end for which ministers are ordained. They come as heralds of the Most High God, to proclaim mercy to a ruined world, through the vicarious sacrifice of the Son of God — — — But against the testimony of a faithful minister all the prejudices and passions of mankind will rise; and he will be constrained to maintain his ground by a constant appeal to Holy Writ, as the only standard of truth, and the only arbiter that is competent to decide the controversy. In his disputations he must be firm, in order to support the honour of his God, whose grace alone must be exalted from first to last. If an angel from heaven were to broach a doctrine which derogated from this, he must withstand him to the face, and pronounce him accursed. Whatever truths he may have occasion to bring forward, he must always mark their bearing upon the doctrines of grace; shewing how they lead to those doctrines, or arise out of them; that so the truth of the Gospel may be kept inviolate, and “Christ may be exalted as all in all.” In a word, he must determine, throughout the whole of his testimony, to “know nothing, save Jesus Christ, and him crucifiedc.”]

Whilst in this passage we see what the ministerial office is, we behold also,

  II.      How it is to be discharged—

We have reason to he thankful for the trials he sustained; since they drew forth from him a full statement of his feelings in relation to them. From his example we learn, that this testimony must be borne,

  1.      With undaunted firmness—

[Never was there a faithful servant of God who was not persecuted for righteousness’ sake. If bonds and imprisonments do not await the pious minister at this day, it is not because he is less an object of hatred now than formerly, but because he is better protected by the laws of the land. The men who build the sepulchres of departed saints are as ready as ever to persecute the living ones, if only the restraints imposed upon them were withdrawn. The continuance of the inquisition amongst Catholics sufficiently shews what ungodly hypocrites would yet do, if they had it in their power. But the servant of God must be ready to encounter every danger: he must die daily, in the habit of his mind; and be ready to lay down his life, at any time, and in any manner, for his Master’s sake. “He must make no account” either of labours or of sufferings, if only he may approve himself to God, and be serviceable to the souls of his fellow-creatures — — —]

  2.      With inflexible perseverance—

[Never must he cease from his labours, as long as he has strength to follow them. He has begun a course, which must never end but with life itself. He has received a commission from his Lord; and to the Lord he must give account of the manner in which it has been executed. Never must he be “weary in well-doing.” St. Paul, when stoned and left for dead, was no sooner, as by miracle, restored to life, than he resumed his work, and prosecuted his labours with all his former intrepidity. He had respect to the account which he must speedily give at the judgment-seat of Christ; and he determined, through grace, that he would give it with joy, and not with grief. So must every minister have the blood of his people required at his hands: and he must so acquit himself in his labours for them, that, if he save not them, he may at least deliver his own soul.]

  For an IMPROVEMENT of this subject, let us follow it up,

  1.      In a way of inquiry—

[If we are to bear our testimony with fidelity, you are to receive it with the simplicity of little children. But have we not reason to complain with the prophet, “Lord, who hath believed our report?” I know, indeed, that many receive it with outward approbation: but who amongst you accounts it more precious than life itself? If received aright, all things will be counted but as dung and dross in comparison of it. If received aright, it will be obeyed: your course of life will be directed by it: and you will be standing ready to give up your account to him, whose word it is, and whose salvation is proclaimed unto you. O! deceive not yourselves with a mere profession of faith in Christ; but give yourselves up altogether to him: and make him “all your salvation, and all your desire.”]

  2.      In a way of encouragement—

[Once more we bear our testimony before you; and declare, that the Lord Jesus Christ is the Saviour, the only Saviour, of the world. Once more we declare, that his salvation is free for all; as free as the light we see, or the air we breathe. The grace of God, as revealed in it is exceeding abundant; insomuch that, “where sin has abounded, his grace shall much more abound,” if only ye be willing to accept it as the gift of sovereign love and mercy. Do not, I pray you, place the smallest reliance on any thing of your own: for I testify to every one amongst you, that if you attempt to blend any thing of your own with the merits of the Lord Jesus Christ, you will make void the grace of God, and render Christ himself of no effect. “This is the record of God which we are commissioned to proclaim, that God hath given to us eternal life; and this life is in his Son: he that hath the Son, hath life; and he that hath not the Son of God, hath not life.” Receive this record, and all will be well: reject it, and you must inevitably perish: for “there is no other name given under heaven whereby we must be saved, but the adorable name of Jesus Christ.” If an adherence to Christ expose you to difficulties, be it so: and be content to bear the cross for his sake: but if, through the fear of man, ye deny Christ, know that he will deny you before the whole universe at his tribunal. “If, on the contrary, ye suffer with him, fear not but that ye shall be also glorified together.”]

MDCCC

MINISTERIAL FIDELITY

  Acts 20:26, 27.

I take you to record this day, that I am pure from the blood of all men. For I have not shunned to declare unto you all the counsel of God.

NO one can be conceived more averse to egotism than was the Apostle Paul. Yet, on some occasions, he felt it necessary, for the vindication of his own character, to assert what was true, even though the assertion did tend to place his actions in a more favourable point of view than he would have wished to place them, if such a necessity had not existed. Nor was it only when impelled by necessity that he so acted. There were occasions whereon a regard for the souls of men induced him to refer to his own feelings and proceedings towards them, that so he might the more deeply interest them in that line of conduct which he prescribed; and which would issue in their own eternal welfare. Such were the circumstances under which he made the appeal before us. He was addressing the elders of the Ephesian Church, whom he had sent for to Miletus, and whom he knew that he should never behold again in this world. He therefore reminded them how he had conducted himself amongst them; that so he might engage them, after his departure, to tread in his steps. The words which I have just read refer to the Ministerial fidelity which he had exercised towards them, and to the satisfaction with which, in the prospect of the future judgment, he looked back upon it; since he had a testimony in his own conscience, and in their consciences also, that, whatever might eventually be the effect of it with respect to them, “he was pure from their blood.”

In opening the subject of Ministerial fidelity, I will shew,

  I.      Wherein it consists—

The Apostle sums it up in this one expression: “I have not shunned to declare unto you the whole counsel of God.”

“The counsel of God” is that which he has revealed in the Gospel of his Son—

[It is elsewhere called “the word of reconciliation; namely, that God was in Christ reconciling the world unto himself, not imputing their trespasses unto them.” This, of course, comprehends all that relates to our fall in Adam, and our recovery in Christ. The whole of our guilt, both original and actual, must be stated; and so stated, as that every one may be made sensible of his lost condition, and of the utter impossibility of ever restoring himself to the Divine favour. The law must be set forth in its spirituality, and with its penal sanctions, that is, as requiring perfect and perpetual obedience, and as denouncing its irrevocable sentence of condemnation for one single transgression. The plan which God, of his infinite mercy has devised for the satisfying of his justice and the honouring of his law, must then be opened. His gift of his only dear Son, to take our nature upon him, and in that nature to fulfil the law for us; enduring in his own person all its righteous penalties, and obeying to the uttermost all its holy demands; his gift of his Son, I say, thus to work out a righteousness for us, a righteousness fully commensurate with all the demands, whether of law or justice, and, by imputation made available for our restoration to his favour; this, I say, must be declared as the method devised by God for the salvation of the world — — — But it is not for our restoration to his favour merely, that he has devised this plan; but for our restoration to his image. And here must be opened the indispensable necessity of mortifying all sin through the influences of the Holy Spirit, and of devoting ourselves wholly and entirely to God — — —]

“The whole” of this must be set forth from time to time—

[It must be declared plainly, without disguise; fully, without concealment; firmly, without doubt; authoritatively, without fear. It is not to be wrapt up in polished language, for the sake of pleasing a fastidious ear; but to be opened in the simplest terms, or, as the Apostle says, “Not in the words which man’s wisdom teacheth, but which the Holy Ghost teacheth, comparing spiritual things with spiritual.” Nor must there be any bias in our minds towards any one part of the system above another; to doctrines above duties, or to duties above doctrines: every truth that is revealed in the Scripture must be brought forth in its place, and have that measure of prominence in our statements which it bears in the sacred volume. On points of dubious aspect we may express ourselves with doubt; but on all the great leading features of redemption we should express no more doubt than on the most self-evident truth that can be subjected to our view. In delivering these truths, also, we should “speak as the oracles of God,” even as “Ambassadors from God, in whose place we stand,” and whose word we delivere.]

When the Apostle says that he “had not shunned” to exercise this fidelity, he strongly intimates,

  II.      The difficulty of maintaining it—

Such statements as these are very offensive to the pride of man—

[Man is ready to conceive of himself as not very sinful, and not deserving of any great measure of punishment. He hopes, too, that he has within himself a sufficiency of wisdom to discern his duty, and of resolution and strength to perform it. He trusts also, that, by executing his own purposes at the time that he shall find convenient to do so, he shall reconcile himself to God, and obtain favour in his sight. Bat the Gospel brings down at once all these towering imaginations, and reduces every child of man to a level with publicans and harlots; so far, at least, as to make them “renounce all confidence in the flesh,” and seek for mercy simply through faith in Christ. It pronounces every man “wretched, and miserable, and poor, and blind, and nakedg;” and counsels him to seek in “Christ alone, his wisdom, and righteousness, and sanctification, and redemption.” Nor is the holiness which the Gospel requires a whit less offensive to the worldly man, than its humiliating doctrines are to the self-righteous. When we say to him, “Love not the world, neither the things that are in the world: for all that is in the world, the lust of the flesh, the lust of the eye, and the pride of life, is not of the Father, but is of the world;” and when we require him to “be crucified to the world by the cross of Christk;” we seem to him as exacting far too much, and as shutting heaven against all but a few gloomy enthusiasts.]

Nor does any one ever make this stand for God with impunity—

[Look back to the days of old, and see which of the prophets was not persecuted by the people to whom he ministered. And who amongst the Apostles escaped the rage of their indignant enemies? Even our blessed Lord, who “spake as never man spake,” and wrought such numberless miracles in confirmation of his word, was hated and persecuted even unto death. He tells us, “The world hateth me, because I testify of it that the works thereof are evil.” And see, in the present day, whether there be not the same enmity evinced against his faithful servants as in the days of old? See whether ministerial fidelity do not uniformly subject a man to hatred, and reproach, and persecution, in every place, and every age. It matters not how blameless a man is in the whole of his conversation, or how benevolent in the whole of his conduct; hated he will be, yea, and despised and persecuted too, if he be faithful to his God, and to the souls of men. Men will account him “their enemy, if he tell them the truth:” and so universal is this effect, that “if a minister please men, he cannot be the servant of Jesus Christo.” If we would “speak unto them smooth things, and prophesy deceits, and in our life and conversation countenance their worldly habits, we might easily conciliate their regards:” “if we were of the world, the world would love its own:” but when we bear our testimony against the ways of men, we must expect them to say of us, “I hate Micaiah, because he doth not prophesy good concerning me, but evil.”

Now it must be supposed that we have our feelings as well as other men; and that it can be no pleasing thing for us to render ourselves objects of contempt and hatred to all around us: but we know what we have to expect: we know that “the servant cannot be above his lord; and that it is sufficient for him if he be treated as his lord.” But this plainly shews, that to maintain this fidelity is no easy matter; and that, if we consulted with flesh and blood, we should “shun” the office which is sure to entail upon us such painful consequences.]

The solemn appeal which the Apostle makes respecting his fidelity, leads us to notice,

  III.      The importance of it to the souls of men—

It is indeed of the utmost importance,

  1.      To those who are ministered unto—

[There is but one way by which any man can be saved; and that is the way which God has revealed to us in the Gospel. God, in his eternal counsels, “has laid a foundation for us in Zion:” and “other foundation can no man lay than that is laid, which is Jesus Christs.” Whatever men may imagine, “there is salvation for us in no other: for there is no other name given under heaven whereby we can be saved, but the name of Jesus Christ.” Now, if we conceal this way of salvation, or pervert it in any respect, either by adding to it or taking from it, we must of necessity mislead the people, and, as far as they depend on us, eternally ruin their souls. To have such a pastor, is their misfortune: but it will pot be considered as any excuse for them. They have the sacred records in their hands; and if they studied them with diligence, and earnestly sought instruction from God, they should “be guided into all truth,” and “be made wise unto salvation.” If, being themselves blind, they commit themselves to the guidance of the blind, they must participate in their leaders’ fate, and with them “fall into the ditch.”]

  2.      To those who minister—

[“God has committed to us the ministry of reconciliation;” and he has said, “He that hath my word, let him speak my word faithfully” To us, also, he has committed the souls to whom we minister; and he will require an account of them from us, at the day of judgment. He has placed us as watchmen, who are to care for their souls, and to give them warning from him. “O Son of man,” says he, “I have set thee a watchman unto the house of Israel: therefore thou shalt hear the word at my mouth, and warn them from me. When I say unto the wicked, O wicked man, thou shalt surely die; if thou dost not speak to warn the wicked man from his way, that wicked man shall die in his iniquity, but his blood will I require at thine hand. Nevertheless, if thou warn the wicked of his way to turn from it, if he do not turn from his way, he shall die in his iniquity; but thou hast delivered thy soul.” On his own fidelity his everlasting salvation depends. It is with him as with a sentinel at the extremity of a camp. If the enemy come, and he give the alarm, whether the enemy prevail or not, he is blameless: but if he sleep upon his post, or neglect to give the alarm, he is amenable to his commander for every life that has been sacrificed, and his life must go as an atonement for his fault. If this be the case where a man is in the service of an earthly monarch, and where the bodily life only is concerned, how much more must it be so in the service of the Most High God, and where the eternal welfare of souls is committed to us! It is just; it is right that it should be so: and it is in vain to hope that we shall ever “save ourselves,” if we be not faithful in our endeavours to “save them that hear us.”]

  ADDRESS—

  1.      Those who have disregarded all the counsel that has been given them—

[To many our word has appeared only as “a cunninglydevised fable,” and “an idle tale.” But we call you to witness, yea, and can make our appeal to God also, that we have, according to our ability, “declared unto you the whole counsel of God.” And, though we have met with our measure of discouragement, like others, we have never shrunk from our duty, or shunned to execute it to the very utmost of our power. On your own souls, therefore, must lie the guilt of neglecting God; or, as the Apostle expresses it, “Your blood must be upon your own heads: I am clean.” Yet God forbid that I should rest without further efforts for your salvation. God is not weary in waiting for you; neither would I be weary in laying before you his whole counsel. It is probable, indeed, that this may be the last time in which I shall ever behold the face of some amongst you: for though I should not be removed from you before another Sabbath, the probability is, that some one at least may be here present this day, with whom my next meeting will be at the bar of judgment. I beseech you, then, to think what an awful thing it will be to go to the judgment-seat of Christ with all your guilt upon you! Yet, if you remain impenitent and unbelieving, this must be your unhappy condition: you will “die in your sins,” and endure the punishment of them to all eternity. Think me not harsh for asserting this: for, as St. Paul says, “How shall ye escape, if ye neglect so great salvation?” so St. Peter also appeals in like manner, “If judgment begin at the house of God, what shall the end be of them that obey not the Gospel of God? If the righteous scarcely be saved, where shall the ungodly and the sinner appear? These appeals are very forcible, because they make you judges in your own cause. I ask, then, “What must your end be? and where will you appear at the last day?” If you will say, ‘In heaven,’ be it so: I would to God you might! But conscience is not so blind, but that it will remonstrate against such a confidence as that. Conscience will tell you, that, if you will not obey the Gospel, but will continue to “reject the counsel of God against yourselves,” you will do it at your peril; you will do it to your ruin.]

  2.      Those who are disposed to follow the counsel of their God—

[Remember to follow “the whole of it,” “without partiality and without hypocrisy.” The religious world are extremely apt to forget their duty in this respect. Some place all their piety in contending for doctrines, in opposition to morals; and others, in exalting morals, to the disparagement of doctrines. Some will take one set of doctrines; and others, a set which appear opposed to them: and both will think that they are doing God service, whilst they anathematize each other; as if religion consisted in the adoption of human creeds, rather than in the conversion of the soul to God. But let it not be thus with you. Let the word of God, and not the word of man, be your guide. Let every thing be received from him with the simplicity of little children. And if there he in his word things which you cannot understand, sit not in judgment upon them with unhallowed confidence; but spread them before the Lord, saying, “What I know not, teach thou me.” You will bear me witness, that “the whole counsel of God has been declared to you;” nor has any thing ever been kept back from you, because it did not square with this or that system of man’s device. Let every part of the inspired volume be treated in the same way by you. Never be afraid to trace every thing to the sovereign counsels of your God: and, on the other hand, never forget that your condemnation is, and will be, the work of your own hands, even as your salvation is of God alone. By yourselves, indeed, must salvation be wrought instrumentally: but, if you ever attain to it, you must say, “He that hath wrought us to the serf-same thing, is God;” for it is altogether the fruit of his counsel, and the operation of his grace.]

MDCCCI

WATCHFULNESS RECOMMENDED

  Acts 20:31.

Therefore watch, and remember, that, by the space of three years, I ceased not to warn every one night and day with tears.

IT is, for the most part, a blessing to mankind that they cannot look into futurity: for, on the one hand, they would have their present enjoyments almost entirely destroyed by the prospect of future ills, while, on the other hand, a prospect of remote good would prove but a small alleviation of their present troubles. Nevertheless, from a wise foresight of probable and contingent events, the most incalculable benefits arise. St. Paul knew, by immediate revelation from God, that, after his departure, some would be found amongst the leading members of the Ephesian Church, who would labour to introduce divisions and dissensions among them: and the probability was, that, unless extraordinary watchfulness were maintained by the elders of that Church, the restless sectaries would succeed in their efforts: he therefore, in the farewell discourse which he delivered to the elders at Miletus, put them on their guard; and thus, by forewarning them of their danger, contributed in a very high degree to the preservation of that Church in peace and purity.

From the caution contained in the words before us, we observe,

  I.      That to warn men of their danger is the kindest office of love—

[Will any one doubt whether it was an act of love in St. Paul to warn the Ephesians: to warn them individually as well as collectively; to warn them “by night and by day,” as often as he could gain access to them; to warn them with such earnestness as scarcely ever to address them without floods of “tears;” to do this incessantly, for three years together, when there was perhaps no other Church with whom he made so long an abode? However his fidelity might have been represented there, we have no doubt of the source from whence it sprang. Shall it be thought harsh then and unkind in us to warn our hearers? Who would impute it to harshness, if a parent warned his child, when walking on the brink of an unseen precipice, or playing on the hole of an asp, or cockatrice den? “We know the terrors of the Lord; and therefore we persuade men.” We know, that the soul that dies in an unregenerate state can never be admitted into the kingdom of heaven: we know, that no person can be saved, who does not truly believe in Christ, and rely upon him alone for salvation: we know, that “without holiness no man shall see the Lord.” On these accounts we warn the unholy, the unbelieving, the unregenerate; and intreat them to flee from the wrath to come. If we appear earnest at any time, ought we to be blamed as too zealous, or needlessly severe? No: you have infinitely more reason to complain on account of our coldness and treachery, than on account of any excess in our fidelity and earnestness. What little zeal we do shew, should be esteemed the fruit of love. And, if we could follow you from the public ordinances to your respective houses, and there renew to you separately, and with tears, the warnings we have given you in public, we should perform to you the kindest office; and most approve ourselves the servants of Him, who wept over the murderous Jerusalem, and died for the salvation of a ruined world.]

To evince that such fidelity cannot under any circumstances be dispensed with, we observe,

  II.      That there are none so established, but they need to be put upon their guard—

[The persons warned by St. Paul, were not the low, the ignorant, the obscure, but the most distinguished persons in the Ephesian Church: they were the elders, who superintended and governed the Church, and had doubtless been appointed to their high office because of their superior attainments in piety and virtue. Who then are they that can claim an exemption from pastoral admonitions? Shall the rich? they perhaps, of all people in the world, most need to be put upon their guard, because their dangers are increased far beyond those of any other class. Are those whose proficiency in. knowledge or grace has raised them to eminence in the Church, exempt from danger? Look on David, or Solomon, or Peter, or Hymeneus and Philetus, or Demas, and then say whether any qualifications or attainments can place us beyond the reach of temptation; or whether there be a man in the universe to whom the exhortation in the text may not with great propriety be addressed? Be it known to you, that even St. Paul himself found it necessary to “keep under his body, and bring it into subjection, lest he should at last become a cast-away:” and therefore “what I say unto one I say unto all, Watch.”]

It is of importance too to remember,

  III.      That the oftener we are warned, the more our responsibility is increased—

[The guilt contracted by the inhabitants of Bethsaida and Chorazin, far exceeded that of the idolatrous Tyrians or Sidonians, because they had disregarded the warnings given them by our blessed Lord: and the people of Capernaum, who had been exalted to heaven in their privileges, were cast down to hell for their abuse of them, and were doomed to a more awful condemnation than even Sodom or Gomorrha. Our Lord told the Jews, that “if he had not come and spoken to them, they had not had sin (comparatively): but that, after the warnings he had given them, they had no cloak for their sin.” Precisely to the same effect is St. Paul’s admonition in the text: he reminds the Ephesians how long and earnestly he had warned them; and from thence insinuates, that, if they he unwatchful, their guilt will be proportionably increased. And is not this rule of judging universally admitted and approved? Is it not in this way that we estimate the criminality of our fellow-creatures? Do we not always consider, that, the more earnestly the necessity of obedience has been pressed upon them, the more aggravated is their disobedience or neglect? Surely then we should “remember how many years we have been warned;” and expect, that “to whom much has been committed, of them will God require the more.”]

  APPLICATION—

[Let believers watch, “lest being led astray by the error of the wicked, or by their own deceitful lusts, they fall from their own steadfastness” — — — Let backsliders also watch “lest being hardened through the deceitfulness of sin,” they abandon themselves to wickedness or despair — — — Let all watch, lest being blinded by the god of this world, they become slaves to his dominion, and partakers of his misery — — —]

MDCCCII

A FAREWELL DISCOURSE

  Acts 20:32.

And now, brethren, I commend you to God, and to the word of his grace, which is able to build you up, and to give you an inheritance among all them which are sanctified.

THIS is one of the most affecting portions of Scripture that can be found in all the Book of God. In it, the Apostle is taking leave of the Ephesian elders, over whom he had watched for the space of three years, and whose face he knew that he should behold no more. He was able to appeal to them, that, during that whole period, he had ministered unto them with the utmost fidelity, and watched over them with all the tenderness of a loving parent. And now that he was parting from them, he warned them of the evils which he foresaw, not only as probable, but certain: for that, from amongst themselves, some would arise, to introduce dissensions and divisions among them, and to fill with tares the field which he had so carefully cultivated with the purest wheat. He could not continue always with them: he therefore now commended them to God, who alone was able to complete the work which had been begun in their souls.

In these words we see,

  I.      The desire of a minister for his people, when present with them—

A faithful minister not only carries his people in his arms like a father, but “travails in birth with them,” as a mother. He pants for,

  1.      Their present edification—

[It is here taken for granted that they are standing on the only true foundation, the Lord Jesus Christ. In truth, if any person have not come to the Lord Jesus Christ as the one foundation of a sinner’s hope, he may be called a Christian, but he is no other than a baptized heathen — — — But, supposing that the work of conversion have really been wrought in the souls of his people, the faithful minister desires to see them built up, and edified in faith and love. He would not that any of his spiritual children should continue in a state of infantine weakness: he wishes to see them grow, and “increase with the increase of God:” from children he would have them advance to young men and fathers, till they have attained “the full measure of the stature of Christ.” If they were as eminent as St. Paul himself, he would “not consider them as having already attained, or as being already perfect;” but he would exhort them to “forget what was behind, and to press forward to that which was before; and never to relax their ardour, till they have finished their course, and attained the prize of their high calling.”]

  2.      Their everlasting salvation—

[They are “begotten to a glorious inheritance:” as children, “they are heirs; heirs of God, and joint-heirs with Christ:” and never does he consider his care for them as terminated, till he sees them translated from earth to heaven. As long as they are in the body, they are exposed to the assaults of Satan: and “he is jealous over them with a godly jealousy, lest that serpent who beguiled our first parents in Paradise, should by any means prevail over them.” They are here intermixed with sinners, by whom they may be deceived and defiled. It is in heaven only that they are beyond the reach of temptation: there are none but saints: thither all who bear that sacred character are going: and when he beholds them safely landed on that happy shore, his soul is completely at rest respecting them; and he looks forward to the happy day when he shall be united to them there, as “his joy and crown of rejoicing” for evermore.]

But, as occasional separations from them in this world are unavoidable, we may contemplate,

  II.      His consolation when absent from them—

Though useful to his people as an instrument, he knows that he is not necessary to them; and that God carries on his work within them without his puny efforts. He therefore, when absent from them, commends them,

  1.      To God, as the source of all good—

[From God they have received all the good that is in them; and from the same divine source alone can any blessing flow down unto them. To him, therefore, the minister commits his people. And it is a source of joy to him that they have in God an all-sufficient Friend, who is ever present with them, and tenderly affected towards them, and conversant with all their necessities, and able to supply all their wants. What can they want, if only they live nigh to him t He can “make all grace abound towards them, that they may have always all-sufficiency in all things.” To his care, therefore, he commits them with confidence, assured that “He is able to keep them from falling, and to present them faultless before the presence of his glory with exceeding joy.”]

  2.      To the Word, as the means of all good—

[The Holy Scriptures are justly called “the word of God’s grace,” because they contain a wonderful revelation of grace, suited to, and sufficient for, our every want. In that is contained every thing that we can desire, for our instruction, our consolation, and support. By that the whole work of grace may be carried on and perfected within us. It is by that that we are at first begotten to God: and by that shall we be nourished unto life eternal. “The word is able for all this, even to build us up, and to give us an inheritance among all them that are sanctified.” “By that we are made clean” and “sanctified;” and through its effectual operation on the soul will Christ perfect his whole work within us: as it is said; “He loved the Church, and gave himself for it, that he might sanctify and cleanse it with the washing of water by the word; that he might present it to himself a glorious Church, not having spot or wrinkle, or any such thing; but that it may be holy and without blemish.” Now, to this fountain may every saint have access at all times; and out of it, as “from a well of salvation, may he draw water with unutterable joy.” To that, therefore, the pious minister commends his people; knowing, that, if they will but make a just use of it, it will, as God’s instrument, accomplish every end for which it has been sent, and perfect the whole of God’s work within them.]

  What, then, shall now be my parting ADVICE to you?

  1.      Live nigh to God—

[On this your whole stability will depend. “If you be with him, he will be with you: but, if ye forsake him, he will forsake you.” The direction which God gave to Abraham, he gives alike to all his people: “Walk before me, and be perfect.” We must set God ever before us, and walk as in his immediate presence; (yet not so much impressed with fear, as with love: for Enoch walked with God; he walked not only before him as a Master, but with him as a Friend:) going with holy boldness into his presence, spreading before him our every want, and desiring his aid in every difficulty. “Acquaint yourselves with God” in this way, and your souls shall “be kept in perfect peace.”]

  2.      Make good use of his word—

[It is by his word, chiefly, that God will direct and comfort your souls. I will not say that the Holy Spirit never operates in a way of direct and immediate agency upon the soul: but we are not to look for that, or expect it, in common cases. It is by shining upon the word, and applying it with power to our souls, that the Spirit usually works: and that we may expect; yea, and we shall experience it too, if we meditate upon the word, and pray over it, and implore the Spirit’s influence to seal it on our hearts. St. Peter says, “As newborn babes, desire the sincere, the unadulterated milk of the word, that ye may grow thereby.” You all know how a little child lives upon its mother’s breast: and let it be your care to live thus upon the blessed word of God; “esteeming it more than your necessary food,” and looking for a constant communication of all needful strength through that appointed medium. Only live upon that word, and it shall surely nourish you unto life eternal.]

  3.      Keep your eyes steadily fixed on your eternal inheritance—

[The man who is in a race keeps his mind fixed, as it were, upon the prize; which he is determined, if possible, to obtain. Do ye in like manner keep in view the prize of your high calling; and “have respect, even as Moses had, to the recompence of the reward.” In the prospect of heaven, every trial will appear light, every effort be accounted easy. What we may meet with in life, or whether we shall ever behold each other’s face again in this world, God alone knows. But let us live for God, and for eternity: let us live, as we shall wish we had lived, when we shall stand before the judgment-seat of Christ to receive our eternal doom. Let us go forward in the path of duty, assured, that the rest which awaits us will richly repay our labours, and the crown of righteousness our conflicts.]

MDCCCIII

THE BLESSEDNESS OF LIBERALITY

             Acts 20:35.

Remember the words of the Lord Jesus, how he said, It is more blessed to give than to receive.

SCARCELY any thing can be conceived more calculated to improve our minds, than the committing to memory such portions of Scripture as are peculiarly important. The Jews were accustomed to have select passages of their law fastened upon their garments, in order that they might be continually reminded of their duty. David, with less ostentation, and more piety, “hid God’s word within his heart,” as the means of preserving him from sin: and he has recommended a similar practice to all young people, in order that their corrupt inclinations may be checked by the recollection of God’s commandsb. Among the various passages which claim peculiar attention, this which is before us has a very distinguished place. It should seem that our gracious Lord was in the habit of frequently inculcating the divine lesson in the text. And so generally was this saying known among his Disciples, that the Evangelists did not judge it necessary to record it in any of their Gospels. Almost thirty years after his death, it was commonly mentioned in the Church, and was enforced by his Apostles as a principle of action, which was to be adopted by all his followers. St. Paul, having summoned the elders of the Ephesian Church to meet him at Miletus, took his final leave of them, and gave them all the cautions and directions which he judged necessary. He entreated them more particularly to cultivate to the uttermost a spirit of benevolence; remembering the example which he himself had set them, and bearing in mind that saying of our Lord, of which he had so often reminded them, namely, that “it was more blessed to give than to receive.” Happily for us, St. Luke was inspired to record in the history of St. Paul, what he, and all the other Evangelists had omitted in their histories of Christ. And the very circumstance of its being so providentially preserved, may well render it an object of our most attentive regard.

Let us consider then,

  I.      The grounds of this declaration—

That the man who lessens his property by giving, should, by that very act, become more truly blessed than the most destitute person can be made by receiving, appears a paradox that cannot be explained. But to evince the truth of it, we shall point out some particulars, wherein the act of giving is manifestly more blessed than that of receiving—

  1.      It calls forth more noble feelings—

[The feelings of him who receives in a becoming manner, are by no means despicable. Gratitude is a very refined and dignified sensation; and, when ennobled by a view of God’s hand, and an acknowledgment of his overruling providence in raising up to us a benefactor, it becomes one of the noblest exercises of the human mind. Yet we must confess, that the donor has the advantage of the receiver in these respects: for generosity and compassion are more elevated sentiments than gratitude, inasmuch as they have in them less of what is selfish, and originate, not in any personal gratification, but solely in the wants and miseries of a fellow-creature. Moreover, if the donor be in a right spirit, he will act altogether with a view to God’s glory: he will consider himself simply as God’s agent or steward; and, instead of admiring himself on account of what he does for God, he will bless and magnify his God for employing him in so honourable a service. Would we form a just idea of the feelings of a good man discharging the duties of benevolence; let us paint to ourselves the sensations of the angel who was sent to strengthen our Saviour after his conflicts with all the powers of darkness. Did he receive with joy the Father’s mandate? did he fly on the wings of love to execute his divine commission? did he administer consolation to Jesus with unutterable tenderness; and return with ardent gratitude to express his sense of the high honour conferred upon him? In him then we behold the true image of a saint, performing towards the afflicted the kind offices of love.]

  2.      It more assimilates us to the Deity—

[We do not at first sight behold any likeness to the Deity in him who receives an alms: yet, methinks, we may, without dishonouring our God, trace some resemblance: for Jehovah himself is receiving daily from his creatures a tribute of prayer and praise, which comes up before him as incense, and is the offering by which he considers himself as glorified. Moreover, our blessed Lord identifies himself with his distressed followers, and acknowledges himself as fed and clothed, when food and raiment are administered to them: yea, in the days of his flesh, he condescended to subsist through the benevolence of otherse. But in the donor there is a very striking likeness to the Deity, who is daily “opening his hand, and filling all things living with plenteousness.” More particularly, if the donor be overlooking the trifling distinctions of neighbourhood or of party, and be extending his alms to all, whether friends or enemies, he approves himself in the highest degree conformable to the image of his God, who is “the comforter of all them that are cast down,” and who makes “his sun to rise upon the evil and upon the good, and sends his rain upon the just, and upon the unjustg.”]

  3.      It is a source of more extensive benefits—

[He who receives an alms, benefits himself and those who depend upon him. The world around him too derive some good from his example, in that he teaches them a quiet submission to the will of God in circumstances of affliction and necessity. But the good which is done by the donor is almost incalculable. In the first place, he relieves the wants of others, who but for his timely aid, perhaps, must have languished, or even perished, for want. But the joys of penury relieved, form but a small portion of the benefits which a benevolent Christian imparts. He exceedingly improves his awn soul, confirming in himself the most benevolent affections, and establishing habits which greatly conduce to his own happiness. Nor are the advantages which accrue to himself confined to this world: for even in heaven will he have a recompence, and that too proportioned to the zeal with which he had cultivated the principle of love. Moreover, the benefits extend to all around him. Who can estimate the good which he does to the souls of others, while he adorns and recommends the Gospel of Christ? for, he not only makes himself an example to other professors of religion, and provokes them to emulation, but he removes the prejudices of the ungodly, and constrains them to confess the excellence of those principles which in their hearts they abhor. With humble reverence we may say, that the benefit reaches even to Christ himself: for, as “in all the afflictions of his people he is afflicted,” so in all their consolations also he is comfortedm. Further, if further we can go, even God the Father also is made a. partaker of the benefit. For that which above all things he regards, is, his own glory: and our alms-deeds are often the occasion of most heartfelt praises and thanksgivings to him. This St. Paul specifies as one of the most blessed effects of liberality; an effect, in comparison of which, the relief of a fellow-creature is almost unworthy of notice.]

  Having pointed out the grounds of this extraordinary declaration, we proceed to shew,

  II.      The improvement that should he made of it—

St. Paul, in exhorting the Ephesian Elders to “remember this saying of the Lord Jesus,” designed to stimulate them to a suitable improvement of it. Now it will be found of use to us,

  1.      To form our principles—

[There is a benevolence which is extremely profitable to the world in a temporal view, while it is altogether unprofitable, and even ruinous, to their spiritual interests. When this principle is considered as the whole of religion, when it is made the foundation of a sinner’s hope, and substituted in the place of Christ, it is then worthless, and odious, in the sight of God. But when it is cultivated from a regard to Christ, and exercised with a view to his glory, it is “an odour of a sweet smell, a sacrifice well-pleasing to God.” When viewed with all its attendant exercises of mind, it is the sum and substance of all practical religionp. Without this, all pretences to religion are vain: for if we do not love our brother, whom we have seen, it is impossible that we should love God. whom we have not seen. As for wealth, we should consider it as of no value, any further than it enables us to exercise ourselves in offices of love. To amass wealth, or to spend it on ourselves, should afford us no pleasure, in comparison of devoting it to pious purposes: for, if it is more blessed to give it away, than to receive the most needful supplies, much more must the giving it away render us more blessed than either the spending or the saving of it can do. This is manifestly the scope of the divine aphorism in the text; and on this estimate of wealth our principles should be formed. It should be an established maxim with us, that to do good is to receive good, and to exercise love is to be truly blessed.]

  2.      To regulate our practice—

[Let the fore-mentioned principle be duly considered: and, when we are fully persuaded that to do good is the surest way to receive good, we shall gladly embrace every opportunity of benefiting others, and of getting good to ourselves.

Behold then, an opportunity now offers itself to every one of you! and, in the name of our adorable Lord, we entreat you both to confer, and to receive, blessedness.

First, confer blessedness — — — Think that perhaps your present generosity may be overruled, not merely for the temporal relief of a distressed brother, but for the everlasting salvation of some immortal soul. O let this thought stimulate you to the most cheerful and beneficent exertions.

If any say, “I have nothing but what I earn by manual labour; and even that is little more than suffices for my own necessities;” I answer, This is the very case stated by St. Paul, who determines that such persons ought to give according to their ability; and, in the very verse before the text, he tells us how he himself acted under those circumstances; and then he adds, “I have shewed you, that, so labouring, ye ought to support the weak.”

Next, receive blessedness. We have hitherto spoken on behalf of our indigent and afflicted brethren. But we must change our voice: it is not for them, so much as for you, that we preach: yes, you who are opulent, you who have the means of doing good, you are the persons to whom we preach, and for whom we preach. Receive blessedness, I say; far greater blessedness than it is in your power to confer on others. Strengthen in yourselves the habits of benevolence. Imitate Him “who went about doing good;” Him, “who, though he was rich, yet for your sakes became poor, that ye through his poverty might be rich.” Imitate the God and Father of the universe, whose tender mercy is over all his works. Go, and put your money into his hands: fur, “what you give to the poor, you lend unto the Lord; and he will pay it you again.” It is “fruit that will abound to your own accounty.” If you trust in your wealth, it will be a foundation of sand, a broken reed: but do good with it, and you will “lay up in store for yourselves a good foundation against the time to come.” Whether then ye covet present or future happiness, “remember the words of the Lord Jesus,” and shew the love to others which he has shewn to youa.]

MDCCCIV

PAUL’S READINESS TO SUFFER FOR CHRIST’S SAKE

  Acts 21:13.

Then Paul answered, what mean ye to weep and to break mine heart? for I am ready not to be bound only, but also to die at Jerusalem for the name of the Lord Jesus.

INNUMERABLE are the devices of our great adversary, to blind our eyes, and to keep us in a course of sin; and, when we have been enabled to burst the chains in which he once led us captive, he labours still to tempt and beguile us in every possible way, if so be he may prevail at last to turn us aside from God. None, whilst they continue in the flesh, are out of the reach of his assaults. Even our blessed Lord, when he condescended to assume our nature, “was in all things tempted as we are, though without sin.” And such is the subtlety of Satan, that he will instigate even the best of men to become tempters to their brethren. He stirred up Peter to dissuade his Lord from submitting to those sufferings which he had covenanted to endure: and in like manner he moved the saints at Cesarea to dissuade Paul from going up to Jerusalem, whither he was proceeding for the furtherance of his Master’s cause. There was at Cesarea a prophet named Agabus, who took Paul’s girdle, and bound with it his own hands and feet, and then declared that the owner of that girdle should so be bound by the Jews at Jerusalem, and be delivered into the hands of the Romans. Immediately all the saints at that place besought Paul with tears to desist from his purpose, that by staying away from Jerusalem he might avoid the predicted evils. This advice, though well meant on their parts, proceeded in reality from Satan himself; who knew, that if he could intimidate the Apostle Paul, he should gain a material advantage over the whole Church of God. But Paul was aware of Satan’s device, and saw his agency, though under the semblance of an angel of light: and his answer to his weeping friends shews how every Christian should act, when tempted to turn from the path of duty; “What mean ye to weep and to break mine heart? for I am ready not only to be bound, but also to die at Jerusalem for the name of the Lord Jesus.”

From these words we shall take occasion to shew,

  I.      That the Lord Jesus Christ is worthy of all that we can do or suffer for him—

Were Christians as well acquainted with their Lord as they ought to be, there would be no occasion to insist upon so obvious a truth. But that none may continue ignorant of it, we entreat you to consider,

  1.      Who he is—

[He is no other than God’s co-equal, co-eternal Son; “God of God, Light of light, very God of very God;” even “God over all, blessed for evermore.” Every perfection of the Deity is his — — — He is “the brightness of his Father’s glory, and the express image of his person.”

Now we are told, that “for a good man some would even dare to die:” shall less regard then be shewn for him who is God, as well as man? If our admiration of a creature’s excellence be such as to make us voluntarily surrender up our life for him, shall any thing be deemed too much to do or suffer for the Creator, in whom all excellence is combined, and from whom all excellence proceeds? Shall a star be so admired, and the sun itself not be glorious in our eyes?]

  2.      What he has done and suffered for us—

[From all eternity, before we or even the worlds were made, did he set his love upon us, and enter into a covenant with the Father to redeem us from the miseries, which he foresaw we should bring upon ourselves. In the fulness of time he took upon him our nature for this very end: yes “though he was in the form of God, and thought it not robbery to be equal with God, he emptied himself of all his glory, and took upon him the form of a servant.” During his whole stay upon earth he was a man of sorrows, and acquainted with grief: and, when the appointed hour was come, he surrendered himself into the hands of his enemies, and “became obedient unto death, even the death of the cross.”

What shall we say to these things? Did he act thus towards us when enemies; and shall we account any thing too much to do or suffer for Him, who has shewn himself so great a. friend?]

  3.      What he is yet doing for us—

[Day and night is he interceding for us, that the wrath of God, which we have merited, may be averted from us. Whence is it that such barren fig-trees as we are, are yet permitted to cumber the ground? If he had not so often pleaded, “Spare them, O my Father, yet another year!” should we not have long since been cut down, and cast into the fire?

Behold how, notwithstanding all our obstinacy in sin. he is yet sending his word to instruct us, his ministers to invite us, yea more, his good Spirit also to strive with us, if by any means he may save our souls alive. Know ye, that every good purpose or desire that has ever existed in your bosoms, has been inspired by him, with a view to bring you home to the fold of God.

Above all, see what he is doing for his believing people; bow he watches over them for good, supplies their every want, carries on his good work in their souls, and makes them more than conquerors over all their enemies!

Think of these things; and then say, Whether such love should not constrain you to live to him, and, if need be, to surrender up your life for him?]

Verily, if we feel no weight in such considerations as these, we can have no interest in Christ; for it is certain,

  II.      That the true Christian has learned duly to appreciate his worth—

We say not that every Christian has the attainments of the Apostle Paul: but every one resembles him in this, that he entertains worthy thoughts of Christ,

  1.      In the convictions of his mind—

[Merely nominal Christians are content to compliment Christ with the name of Saviour: but the true believer has a practical sense of his excellency: he views Christ as the one foundation of all his hopes: he sees that nothing but his atoning blood could ever have obtained reconciliation for him with his offended God — — — Except as redeemed by the blood of Christ, the believer has no more hope than the fallen angels: he is convinced that with them he must take his portion to all eternity, if he be not interested in that great Sacrifice which was made for the sins of the whole world.

As bought with the precious blood of Christ, the believer sees that he is the Lord’s property, and that to devote himself wholly to him is not only an acceptable, but a highly “reasonable, service.” In the deliberate conviction of his mind “he thus judges, that if one died for all, then should all live, not unto themselves, but unto Him that died for them and rose again.” And this we say is the universal sentiment of all true Christians: for the Apostle says, “None of us (of us Christians) liveth to himself, and no man dieth unto himself; but whether we live, we live unto the Lord, and whether we die, we die unto the Lord; so that, whether living or dying, we are the Lord’s.”]

  2.      In the purposes of his heart—

[This is not a speculative sentiment in the believer’s mind, but a rooted principle, that operates in the whole of his behaviour. In his eyes, Christ “is exalted, and extolled, and is very high.” No words can express how “precious He is to him.” Hence he gladly gives himself up to Christ; and seeks to have, not his actions only, but his very “thoughts also, brought into captivity to the obedience of Christ.” As for the opposition of an ungodly world, he cares not for it: whatever crosses lie in his way, he takes them up; and “rejoices that he is counted worthy to bear them” for his Redeemer’s sake. It he be called to sacrifice friends, or interests, or liberty, or even life itself, he draws not back: he has counted the cost, and is ready to pay it; desirous only that “Christ may be magnified in his body, whether by life or death.” Like Moses, he “esteems the reproach of Christ greater riches than all the treasures of Egypt;” and, like Paul, “counts all things but dung, that he may win Christ.” In a word, he is “ready, not to he bound only, but also to die, at any time and in any manner, for his name’s sake.”]

  ADDRESS—

  1.      Those whose views of Christ are imperfect—

[Doubtless there is no man that knows him fully, or can “search him out unto perfection.” The Apostles themselves “knew him but in part,” and “saw him only as through a glass, darkly:” but the generality of Christians behold “no form or comeliness in him” at all, or at least not such as to stir up in their hearts any ardent “desire after him.” Now in our text we have a criterion whereby to judge of our views of Christ: do we find our hearts so knit to him with love and gratitude, as to render his “yoke easy to us, and his burthen light?” Is liberty or life itself of no account with us, if by the sacrifice of it we may glorify his name? Then indeed we may be said to know him; then have we that “knowledge of him which is life eternal.” But, O, how rare is this! Beloved brethren, search and try your own hearts in relation to it; and if, as is to be feared of too many amongst us, you have never yet been transported with love to his name, beg of God to “reveal him in your hearts” by his Holy Spirit, and to “shine into your hearts, to give you the light of the knowledge of the glory of God in the face of Jesus Christ.”]

  2.      Those whose attachment to him is wavering—

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