Rom. 1:16.

Rom. 1:16.

[Many desire to follow Christ, but are afraid to bear his cross. But, brethren, you must have a cross to bear. Though I am no prophet, like Agabus, yet I can tell you, by the Spirit of God, that “all who will live godly in Christ Jesus must suffer persecution.” You may not be called to suffer imprisonment and death; but you must be prepared to welcome them, if they should be allotted to you for the sake of Christ. You must expect that your friends will dissuade you from exposing yourselves to the contempt of some, and the hostility of others: and, if your dangers should be great and imminent, they will even try to prevail upon you by their entreaties and tears. But beware how you listen to any advice which may divert you from the path of duty. Even good people will sometimes be crying, “Spare thyself,” when they see you “abounding” with more than ordinary zeal “in the work of the Lord.” But, whilst you tenderly reprove their weakness (as Paul did,) be firm and steadfast to your purpose: for “if once you put your hand to the plough, and then look back, you are not fit for the kingdom of God.” “Be faithful unto death, and God will give you a crown of life.”]

  3.      Those who are practically manifesting their zeal for his glory—

[Blessed be God, there are some who have already begun the employment of heaven, and are singing, “Unto Him that loved us, and washed us from our sins in his own blood, be glory and dominion for ever and ever.” And, as in heaven there are multitudes who “loved not their lives unto the death,” so amongst us, I trust, there are some who would willingly die for the name of the Lord Jesus. Happy, happy they who feel this readiness of mind to do and suffer whatever they may be called to; for great is their reward in heaven. Go on, beloved, steadfast in the faith, and never giving way to terror on account of any adversaries. Are you advised to shrink from trials? reply with Nehemiah, “Shall such a man as I flee?” But remember, that your sufficiency for this proceeds from God alone: if not upheld by him, you will, “as soon as tribulation and persecution arise because of the word,” be turned aside, and make shipwreck of your faith. Live nigh to the Saviour then, and maintain sweet fellowship with him: then you will find his service a delight; and whatever sufferings you are called to endure for him, you will easily sustain. But, if once you decline from Christ in your heart, his commandments will become grievous to you, and every cross a burthen. The true way to meet even the most formidable death with joy, is to “die daily,” and to be continually “looking for, and hasting unto the coming of the day of Christ.”]

MDCCCV

PAUL BECOMING A NAZARITE

  Acts 21:20–23.

And when they heard it, they glorified the Lord, and said unto him, Thou seest, brother, how many thousands of Jews there are which believe; and they are all zealous of the law: and they are informed of thee, that thou teachest all the Jews which are among the Gentiles to forsake Moses, saying that they ought not to circumcise their children, neither to walk after the customs. What is it therefore? the multitude must needs come together: for they will hear that thou art come. Do therefore this that we say to thee.

FEW subjects require so much caution in the preacher, or candour in the hearers, as that which we are now called to contemplate. To lay down general rules is easy: but to apply them to all states and circumstances is a matter of extreme difficulty: just as the drawing a rough outhne of the human body may be done by a novice in the art of painting; but to fill up all the parts in the perfect order of nature, requires the hand of a master. Yet it is not uncommon for persons to sit in judgment on their fellow-creatures with as much confidence as if it was impossible for them to err. The conduct of the Apostle Paul in the passage before us has been much condemned; and a minister almost endangers his own character by undertaking to defend it. But I am persuaded it is defensible, and that he acted as became him in existing circumstances: and I cannot but think, that when the whole Church at Jerusalem united in recommending that conduct, and St. Paul adopted it on their recommendation, it is somewhat presumptuous in us, who are so incompetent to form a judgment in comparison of them, to stigmatize what by them was universally approved. Indeed, to suppose that he who but a few days before had withstood so manfully the solicitations of his friends to keep away from Jerusalem, and had declared himself ready to be bound or to die there, for the Lord’s sake, should be left of God to betray the cause which he had undertaken to support, is to dishonour, not the Apostle only, but that God whom he served.

That we may communicate our sentiments clearly, we shall endeavour,

  I.      To explain the Apostle’s conduct—

There was a violent prejudice at Jerusalem against the Apostle Paul—

[St. Paul, having been sent chiefly to the Gentiles, had neglected the Jewish Ritual; whilst the Church at Jerusalem, consisting entirely of Jews, had still been observant of its forms. Nor is this difference to be wondered at; for even the Apostles themselves, for six years after the day of Pentecost, knew not that the Gentiles were to be incorporated with the Jews, and that the partition-wall between them was to be broken down. Hence they, and all their converts, adhered to the ceremonial law, and to many of “the customs,” which they had “received by tradition from their fathers:” nor do they appear to have wholly laid them aside, till the destruction of Jerusalem and of the whole Jewish polity rendered the continuance of them impracticable. Considering therefore the veneration in which the Mosaic institutions were held, it is not to be wondered at that the Jewish Christians should regard Paul as an apostate from Moses.

It was to counteract this idea, that an expedient was devised by James and the Jewish elders. They knew that whilst this prejudice remained, the Christians at Jerusalem were not likely to reap any benefit from the ministry of Paul; or rather, that great dissensions and divisions were likely to be occasioned by him: and therefore they wished to reconcile the minds of the people by some public act on the part of Paul. It happened that at that time there were four Jewish Christians who were performing vows of Nazariteship in the temple; and it was proposed to Paul to join with them, and to submit to all the rites prescribed to Nazarites by the law: and thus to shew publicly, that, though he had neglected all Jewish ceremonies among the Gentiles, and had maintained that they were no longer binding on the Jews themselves, he did not think that the observance of them was criminal. James was particular in making known to Paul the precise ground on which he wished him to accede to the proposal. He reminded Paul, that he did not mean to interfere with the decree which had been made in reference to the Gentiles many years before, when Paul himself had come up to Jerusalem to inquire respecting the continuance of circumcision; but that he only wished to convince the Christians at Jerusalem that Paul was no enemy to Moses.

On these grounds Paul, who not very long before had himself made a vow of Nazariteship at Cenchrea, adopted the plan proposed, and immediately proceeded to carry it into execution.

The particular duties of Nazarites, and the sacrifices they offered at the time of their purification, are stated in the 6th chapter of the book of Numbers. The person who took upon him those vows, was only bound so far as he had voluntarily bound himself: and hence Paul was at liberty to join the other Nazarites, and to complete with them what they alone had begun.]

Such was the precise state of the case, and such the conduct of the Apostle Paul, which now we proceed,

  II.      To vindicate—

Various are the charges which have been inconsiderately brought against Paul for his conduct on this occasion; but if we view it candidly, we shall find that he was not really obnoxious to any one of them. He has been accused of,

  1.      Insincerity—

[Great stress is laid on those words of James, “Do this,” “that all may know that those things whereof they were informed concerning thee, are nothing, but that thou thyself also walkest orderly, and keepest the law.” But can we suppose that James exhorted him to declare a downright falsehood, which thousands of Jews there present were able to contradict? Would not such a proposal have excited in Paul the greatest abhorrence? We must understand the proposal as it was understood at the time. The Jewish Christians had been informed, that Paul set himself against Moses, and would in no case submit, or suffer any other Jew to submit, to any of his appointments. Now, says James, shew them that this is not true, by submitting to this particular appointment proposed to you. To this proposal Paul acceded. Was there any insincerity in that? No: it precisely accorded with his own views, and was the deliberate expression of his own mind — — —]

  2.      Inconsistency—

[When Peter had, through fear of some Jewish Christians, been guilty of dissimulation, and had made such a compliance as that recorded in our text, Paul had publicly reproved him before the whole Church: and now that Paul himself was brought into similar circumstances, (it may be said) he acted in the very way that he had before condemned. But this is not a just statement of the case. Peter had acted in a very different manner, and from very different principles. He had not only gone back to Jewish ceremonies himself, but had compelled the Gentiles also to conform to them: and this be had done solely through the fear of man. But St. Paul compelled no one to follow his example: he abridged no man’s liberty: he merely conformed to a rite himself, from love to his fellow-creatures, and from a hope of furthering their eternal welfare. The two cases were as different as can well be conceived. St. Paul did nothing but what he had frequently done on other occasions. He had himself circumcised Timothy, that Timothy might find the readier acceptance among the Jews: and St. Paul tells us, that he had always acted on the same Principle, whenever a just occasion had arisen; “To the Jews, became as a Jew, that I might gain the Jews; to them that are under the law, as under the law, that T might gain them that are under the law.” Thus, instead of being guilty of any inconsistency, he acted on the very principles which he had invariably pursued.]

  3.      Unfaithfulness both to God and man—

[St. Paul had received a commission to go to the Gentiles; and to shew both to them, and to the Jews, that the law was abolished, and that both Jews and Gentiles were henceforth to form “one body in Christ:” and, it may be said, that in this act of his, he was “building again the things he had destroyed.” But again, I say, we must distinguish between an occasional conformity to a rite for the sake of removing prejudices, and an insisting on that rite as necessary. If he had told the Jews that the ceremonial law was necessary to be observed in order to their salvation, he would indeed have betrayed the cause of Christ. If he had even inculcated the observance of it as having an efficacy towards their acceptance with God, he would then also have betrayed the cause of Christ: because it is certain, that such an idea would have put the ceremonial law in the place of Christ, and would have made the cross of Christ of no effect. But he merely shewed, that if, on the one hand, men were not to be saved by their observance of the law, they would not be condemned for it, provided they did not rely upon it for their justification before God. The time for the total abolition of the ceremonial law was not yet fully come: it was gradually passing away; and, when Jerusalem should be destroyed, as it would soon be by the Romans, the whole Jewish law and polity would be swept away together. Till that period should arrive, the observance of the law was purely optional; and whether men observed it or not, they should equally be accepted, provided they acted really with a view to please and honour God. This was the whole that St. Paul’s conduct was intended to prove; and his proving it in the way he did, was highly acceptable to God, and profitable to the Church.]

Having shewn the propriety of his conduct, we now proceed,

  III.      To improve it—

Many valuable lessons we may learn from it; a few of which we will now SUGGEST to you.

  1.      Endeavour truly and simply to approve yourselves to God—

[God forbid that any thing which has been spoken should be considered as justifying dissimulation, or as countenancing a worldly temporizing spirit: no: we must act uprightly, as in the presence of the heart-searching God. We must so act, as to have “the testimony of our conscience, that with simplicity and godly sincerity, not with fleshly wisdom, but by the grace of God, we have our conversation in the world.” The Christian should, so to speak, be a transparent character; and should prevent, as far as possible, “his good from being evil spoken of.” In acting according to circumstances, we must take care not to be influenced by unhallowed principles, or to carry our concessions to too great an extent. It will sometimes happen, that the path of duty is extremely difficult to find, and that even good men may differ in their judgment respecting it: but in such cases it will be well, after consulting the most aged and experienced of the Lord’s people, to commit the matter to the Lord, and to do that which we judge will be most acceptable in his sight: and, if we have the testimony of our consciences, that we are willing to be hound or die for him, we need not fear but that God will guide us aright, or, at least, so guide us, that we shall not greatly err.]

  2.      As far as you can consistently with a good conscience, consult in your conduct the welfare of those around you—

[That inconsiderate conduct which has no regard to the feelings of others, is common indeed, but highly culpable. We may, by imprudence, cast a stumbling-block before others, when, by a more wise and temperate conduct, we might remove it out of their way. In all such cases, however we may think to please God by our zeal, we grievously offend him by our want of love. Happy would it be if this matter were better understood by young people of every description. Many thousands of persons might be won by a conciliatory conduct, who are repelled and disgusted by the injudicious sallies of intemperate zeal. Children, servants, yea, all of you who are under authority, remember, that if you have souls, so have your parents, and masters, and governors, souls also: and though you are not to concede one Christian principle for any man, or to act in any thing contrary to a known duty, yet you ought, to a certain degree, to “become all things to all men,” and to “seek, not your own profit, but the profit of many, that they may be saved.”]

  3.      Guard against rash and uncharitable judging—

[If the conduct of Paul, when acting by the advice of James and of all the elders at Jerusalem, has been misunderstood, the conduct of holy men at this time may be misunderstood also; and we may be condemning them for things which God most highly approves. It is impossible for us to judge aright, unless we put ourselves into the precise situation of those whose conduct we are contemplating: nay, more, we should also know the exact motives by which they were actuated. But these things are known perfectly to God alone; to whom alone the office of judging belongs. “Who art thou that judgest another? To his own Master he standeth or falleth.” If you do not see the exact propriety of a brother’s conduct, apply to him for an explanation of it, if you will; but judge him not. Are you weak? judge not the strong: are you strong? despise not the weak: but all of you determine this rather, to “take up every stumbling-block out of your brother’s way,” and “seek those things whereby one may edify another.”]

MDCCCVI

CONVERSION OF ST. PAUL

  Acts 22:16.

And now, why tarriest thou? arise, and be baptized, and wash away thy sins, calling on the name of the Lord.

THE conversion of St. Paul, taken in connexion with all the circumstances attending it, is one of the most remarkable events recorded in the New Testament. Amongst the numberless observations to which it might give rise, there is one only which I would notice: and that is, that it displays, in a preeminent degree, the sovereignty of God in the dispensation of his mercies. Considering how he was engaged at the moment when God was pleased to arrest him in his career of sin; and what condescension was manifested to him, in the personal appearance of the Lord Jesus himself to him, and in the oral communications made to him by the Saviour of the world; it must be acknowledged that he was one of the most signal monuments of divine grace that ever existed from the foundation of the world. But it is with the direction that was given him by Ananias that I propose at this time to occupy your minds: for, though it was addressed to him alone in the first instance, it is precisely what should be delivered to every one that is convinced of sin, and that is inquiring with sincerity, “Lord, what wilt thou have me to do?”

I propose, then, to consider this direction,

  I.      As given to the Apostle on this occasion—

Being a Jew, he had been circumcised in his infancy, according to the Divine appointment. But now, being converted to the faith of Christ, he must be baptized also, in order to participate in all the blessings of the Christian covenant. Mark,

  1.      The particular things enjoined—

[He must be baptized. Baptism was the appointed rite of admission into the Christian Church. It was enjoined by the Lord Jesus Christ himself to all his followers without exception; nor could any one be acknowledged as a Disciple of his, till he had submitted to this ordinance.

Baptism however, of itself, could avail nothing to the salvation of his soul. It was the blood of Jesus Christ alone that would cleanse him from his sins: in that fountain, therefore, he must “wash,” in order to be purged from his guilt: and this process was the work of faith only. And hence was that further direction given him to “call upon the name of the Lord.” The Lord Jesus Christ it was who had appeared to him, and had sent him to Ananias for instruction: and it was that same Lord on whom he must henceforth call, as the one only source of all good, “the Author of eternal salvation to those who seek and obey him.” It was the Lord Jesus Christ who had shed his blood for him: and to him must he apply, to sprinkle him with that blood, and thereby to cleanse him from his sin. Accordingly, we find that he did, in the time of his deepest extremity, direct his prayers unto that Saviour, and obtain from him that “grace which proved sufficient for him.”

In the discharge of this duty he must make no delay. He might think, perhaps, that he was too vile to be admitted thus at once into covenant with God; or that the Church itself would not receive him; or that, at all events, it would be better for him to wait for a season, in order to evince the sincerity of his faith. But to no such objections must he listen: the path of duty was plain before him; and he must follow it without delay, “not tarrying” a single day under the idea of finding a more convenient season.]

  2.      The connexion subsisting between them—

[The direction given him appeared to consist of different parts: but it was, in fact, one single act whereby he was to accomplish all. Baptism, though not necessarily accompanied with “the washing away of sin,” (for Simon Magus was as much “in the gall of bitterness and in the bond of iniquity” after his baptism as before,) was ordinarily, and intimately, connected with it. Of itself, indeed, it could no nothing; but, as used in faith, it did much. As appointed of God, it was a sign of the person’s believing in Christ, and a seal of the righteousness which he had received through faith. It was also an acknowledgment on the sinner’s part that he was bound to serve the Lord in the way of holiness; and a pledge on God’s part that he should have grace and strength to do so, if only he would seek it in the exercise of faith and prayer. Thus it was intimately connected both with the justification of the soul, and with its sanctification after the Divine image; and consequently, in the judgment of charity, it might be spoken of as “washing away both the guilt and the pollution of sin.” In both these senses it is said to “save” men: but then we must ever remember, that in the act of baptism there was “a calling upon the name of the Lord” for these blessings, and an exercise of faith in him for the communication of them. In itself, it was only a figurative representation of the blessings sought for and imparted: the communication of the blessings themselves depended on the sincerity of him who sought them: if he sought them with real humility and faith, they were imparted to his soul; and if not, they were withheld from him: but, as in that day it could not be expected that persons would apply for baptism unless they were sincere, it might well be hoped that, in the ordinance, they really obtained the blessings which they professed to seek, and that “as many as were baptized into Christ did really put on Christ.” To this we may add, that God did, on many occasions, accompany that ordinance with a more than ordinary effusion of his Holy Spirit, both in his gifts and graces; according to what is intimated by the Apostle: “Not by works of righteousness which we have done, but according to his mercy God has saved us, by the washing of regeneration, and renewing of the Holy Ghost; which he shed on us abundantly, through Jesus Christ our Saviour.” On the day of Pentecost, a hope was held forth to the awakened penitents, that God would so bless this ordinance to them: and many years afterwards was this very connexion spoken of, as realized in the experience of the Corinthian converts. They had been amongst the most abandoned of mankind: yet says the Apostle to them, “But ye are washed (in baptism), but ye are sanctified, but ye are justified in the name of the Lord Jesus, and by the Spirit of our God.” As enjoined of God, the rite is necessary for all; but, as performed by man, it is effectual to those only who receive it aright, and who possess the dispositions which the ordinance itself supposes and implies.

But to all to whom it proves effectual, we may safely say, “Being buried with Christ in baptism, ye are also therein risen with him, and stand complete through him” in the presence of your God.]

But this direction may be considered,

  II.      As addressed to all who are convinced of their sinful and undone state—

To all such persons it says,

  1.      Seek the remission of your sins simply through Christ—

[For you he shed his blood upon the cross, even to effect thereby your reconciliation with your offended God and Father: and it was in reference to that event that the prophet spoke, when he said, “In that day there shall be a fountain opened to the house of David, and to the inhabitants of Jerusalem, for sin and for uncleanness.” In that fountain, therefore, you must wash: there is nothing else that can ever cleanse you from even the smallest sin. As for rivers of tears, they can be of no avail: they may prepare you for the reception of mercy, but can never purchase the pardon of one sin: the rivers of Abana and Pharpar would in vain have been applied to by Naaman the Syrian, when the office of healing his leprosy was assigned to Jordan only: and in like manner, how excellent soever any substitute for the blood of Christ may appear, it will effect nothing. On the other hand, “the blood of Jesus Christ will cleanse from all sin:” and therefore I say to every one who feels his need of mercy, “Go to Christ, and to the blood of sprinkling, which speaketh to you better things than ever the blood of Abel’s sacrifice did to him;” yea, and better things than the most enlarged heart can conceiver. If you have been as moral as Paul in his unconverted state, you must seek remission in this way: and if you have been as bloody a persecutor as he, you may: “Not one that comes to Him shall ever be cast you.”]

  2.      Look to Him alone for all the blessings that you stand in need of—

[It is characteristic of the Christian in every age and place, that “he calls upon the name of our Lord Jesus Christ.” Now this does not merely imply an acknowledgment of him as God, but also a dependence on him for all spiritual and eternal blessings. He is appointed by God the

Father to be “Head over all thing’s to the Church:” and “in him is treasured up a fulness of all spiritual blessingsu,” that “out of his fulness we may all receive” according to our faith, and according to our necessities. Comply, then, with this appointment, and go to him on every occasion; and “let the life which you now live in the flesh be wholly and exclusively by faith in him, even in the Lord Jesus Christ, who has loved you, and given himself for youy.”]

  3.      Confess Him openly before men—

[This is one of the great ends of baptism; which, in all cases of adults, implies an open acknowledgment of the Lord Jesus Christ as our Saviour, and a determined surrender of ourselves to his service. To us, who have been baptized in our infancy, a repetition of the ordinance is uncalled for: but the thing implied in it, is required of every child of man. We must devote ourselves unreservedly to our God and Saviour; and must confess him openly before an ungodly world. Nor can this by any means be dispensed with: for if “with the heart man believeth unto righteousness, it is with the mouth that confession is made unto salvation:” and our blessed Lord has warned us, that “if we are ashamed of him, and deny him before men, he will be ashamed of us, and deny us before his Father which is in heaven.” Perhaps you may imagine that circumstances are now so different, that there will be no difficulty in confessing Christ. But you will find it still no easy matter to approve yourselves faithful to him in this respect: for, though we are not now in fear of being dragged to prison and to death for our adherence to him, we are certain of exciting much contempt and hatred amongst our friends and relatives, as soon as ever we devote ourselves unreservedly to Christ. It is still as true as ever, in fact, though not in the same degree, that “all who will live godly in Christ Jesus shall suffer persecution:” and we need at this day, as they also did in the apostolic age, to be strengthened from above for this warfare, which every faithful soldier of Christ will have to maintain. For it, therefore, you must prepare; and in it you must engage with all boldness: and you must “be faithful unto death, if ever you would obtain a crown of life.”]

  4.      Let there be no delay in this necessary work—

[You may be ready to think that there is some reason for delay: you have some important engagements at this time, and you wish to stay till they are completed: or you apprehend that a future period will be more favourable than the present. But I must say, that no reason under heaven can justify a neglect or postponement of this duty. Tell me, thou convinced soul, “Why tarriest thou?” Give me a reason: give me a reason that shall satisfy even thine own mind. But I defy you: I defy the whole world to assign so much as one reason that shall bear even a moment’s investigation. But I could, if needful, assign a thousand reasons why it is madness to delay. Arise, then; “arise, and be baptized, and wash away your sins, calling on the name of the Lord.” What! shall it be needful to urge you in such a cause as this? Is there a fountain opened for sin, and will you need to be importuned and urged to wash in it? If one sin lying upon the soul is sufficient to plunge you into everlasting perdition, need you be exhorted to wash away, in one single moment, all that you have ever committed, so that you shall be before God as spotless as if you had never sinned? Is the Lord Jesus Christ ready to answer every petition that your soul can offer, and will you need to be urged to spread before him your requests? Is your honouring of him before men the recompence which he especially requires at your hands for all that he has done and suffered for you, and do you need to be urged to render him this reasonable service? I do hope that some of you, at least, will feel ashamed at your past delay; and that you will now, even before you depart from this place, seek grace from him, that you may be enabled to comply with the directions in my text, and to shew that you have not received such transcendent blessings in vain. Let me also entreat that you will go home in silent meditation, every one of you to his secret chamber, and there prostrate yourselves before him, imploring mercy at his hands, and consecrating to him your every faculty, both of body and soul. Let every one of you be able to say, with David, “I made haste, and delayed not, to keep thy commandments.”]

MDCCCVII

PAUL’S VINDICATION OF HIMSELF BEFORE FELIX

  Acts 24:14, 15.

But this I confess unto thee, that after the way which they call heresy, so worship I the God of my fathers, believing all things which are written in the Law and the Prophets: and have hope toward God, which they themselves also allow, that there shall be a resurrection of the dead, both of the just and unjust.

IN the chapter before us we have a striking instance of the confidence inspired by the consciousness of truth. St. Paul had been seized under the mistaken idea that he had introduced a heathen into the temple, and profaned the temple. Had there been no other ground of animosity against him, it is probable that he would soon have convinced his adversaries of their mistake; but he was the great Apostle of the Gentiles, and therefore very obnoxious to the whole Jewish nation. Hence a prejudice existed against him, as hostile to the temple and the law: and the moment a cry was raised against him, though on quite a mistaken ground, it excited an universal tumult. From the enraged populace he was rescued by the Roman soldiers: and an opportunity was thus afforded him of vindicating himself before the Roman Governor at Cesarea. Ananias, the high-priest, with the elders of the Jewish people, went down, with a famous orator named Tertullus, to accuse him. Tertullus, anxious only to obtain judgment against him, omitted nothing whereby he might gain his cause. He complimented Felix on the equity and acceptableness of his government; when it was universally complained of as most iniquitous: and he charged Paul with the profanation of the temple, of which he had not been in the least guilty; and with exciting the tumult, which the Jews themselves had raised. But, in the midst of all, Paul stood like a rock, unmoved by the waves that dash upon it. When permitted to speak, he followed his accuser through the various articles of the charge. In his introduction, he shewed the difference between the artful compliments of a courtier, and the respectful address of a Christian: and, in the remainder of his short apology, he refuted every accusation that was brought against him. There was one part indeed of the charge, which, in a less obnoxious form, he acknowledged. He was accused of being “a ringleader of the sect of the Nazarenes:” “This,” says he, “I confess unto thee, that after the way which they call heresy, so worship I the God of my fathers.”

Now from this acknowledgment of his we shall take occasion to shew,

  I.      In what way the Christian serves his God—

We have not here to consider the Christian’s experience at large; but simply to advert to his faith and hope—

[The Christian “believes all things that are written in the law and the prophets.” Whatever God has told him, whether it accord with his pre-conceived notions or not; yea, whether he can comprehend it or not; he does not presume to gainsay it, but receives it upon the authority of God — — — But the things to which the Apostle more especially alluded in the text, were those which relate to Christ and his Gospel; such as the prophecies which predicted his advent, the representations which shadowed forth his work and offices; and the promises made to his obedient followers; all of which are embraced by the Christian with faith unfeigned.

This is the foundation on which the Christian builds his hope. He expects assuredly, that “there shall be a resurrection both of the just and unjust,” when “every one shall receive according to that he hath done, whether it be good or evil.” To the ungodly this period is an object of fear and terror; but to the Christian, of joyful hope. He “knows in whom he has believed; and is presuaded, that what He hath promised, he is able also to perform:” to that day therefore he looks forward, as the completion of all his wishes, and the consummation of all his joys — — —]

In all this there appears to be nothing very remarkable. But before we affirm that, let us consider,

  II.      In what light this service of his is often viewed—

[Where these sentiments are held in a merely speculative manner, they give no offence: they are even approved as orthodox: but where they are practically maintained and enforced, they are vilified as “heresy,” and loaded with every opprobrious name. It is in vain that we appeal “to the law and the prophets;” it is in vain that we shew to men that these are the things “which they themselves allow;” in vain we refer them to the articles and homilies, which contain the acknowledged sentiments of our Church; or to the prayers which every member of our Church offers up to God: nothing can convince men that we are not heretics or fanatics. Practical Christians are still “a sect everywhere spoken against.”

Now what is the reason of this? Whence is it that the same truths which are approved in theory, should be disapproved when reduced to practice? The reason is, that whilst held in theory only, they leave us in full possession of all our evil habits and propensities; but when applied to practice, they produce a course of life directly opposite to the desires of the flesh, and the customs of the world. Suppose, for instance, a man’s faith be such as enables him to realize all that the Scriptures have spoken; to tremble at every threatening, and to expect the accomplishment of every promise; suppose it lead him to “live entirely by faith on the Son of God,” as “all his salvation and all his desire:” what a difference will this of necessity put between him and others! Suppose his hope also be such as disposes him to live in daily preparation for his last account, and in a blessed anticipation of the glory that awaits him; will not this make him appear strange and singular? and will not those who feel condemned by his heavenly life, reflect on him, rather than on themselves? Doubtless they will: they did so in the days of Christ and his Apostles; who neither said, nor did, more than the Scriptures required: but the people hated the light, and would not come to the light, lest their deeds should be reproved; and agreed to brand that as heresy, which they could not prevail upon themselves to embrace and practise. And thus it will be to the end of time: men will let you think as you please, if only you will conform to their habits: but if you will take the Scriptures as the only rule of your faith and practice, you shall be hated and reviled for it as long as there is an ungodly man upon earth: “He that is born after the flesh, will, and cannot but, hate and persecute him that is born after the Spirit:” “The servant cannot be above his Lord.”]

What then is to be done? Are we to lay aside this service? if not, let us inquire,

  III.      In what manner it is to be maintained—

This whole apology affords us a very bright example. We are not to sacrifice truth and virtue to a senseless or malignant clamour; but to maintain our principles,

  1.      With firmness of mind—

[We are to “prove all things; and then to hold fast that which is good.” We cannot be too careful in examining every principle which is inculcated as of Divine authority. We should never give our assent to any doctrine whatever upon the testimony of man; but should search the Scriptures for ourselves, to see whether the things we hear be agreeable to them or not. But, when once we are satisfied that any thing is really from God, then we must “hold it fast.” We must “not be tossed to and fro, like children, with every wind of doctrine;” nor, on the other hand, must we be deterred from confessing Christ through the fear of man: but we must “hold fast that which we have received, that no man may take our crown:” we must “hold fast the profession of our faith without waveringe.” St. Paul had enough to intimidate him, if there were any legitimate reason for yielding to the impressions of fear on such occasions: but “nothing could move him: not even life itself was of any value in his sight,” when standing in competition with fidelity to his Lord. It was his attachment to Christ that was the real ground of the persecution he now met with; yet he would not deny his Lord; but confessed himself “an heretic,” according to their acceptation of the term. Thus should we be steadfast in the faith; and be willing even to lay down our lives in its defence.]

  2.      With tenderness of spirit—

[There is a contemptuous way of speaking of the world, in which some professors of religion indulge themselves, which is extremely reprehensible. It is true indeed that the world are both blind and carnal; but we ought to look well to our own spirit when we take upon ourselves to call them so: for, “who is it that has made us to differ? or what have we that we have not received?” When we think of their blindness and carnality, it should not be in the proud spirit of a Pharisee, “Stand off, I am holier than thou,” but with tears, even with floods of tears, on account of their unhappy condition. We should call to mind our own former blindness. (as Paul doesg,) for the humiliation of our own souls, and as an encouragement to seek their welfare. And “we should be ready always to give a reason of the hope that is in us with meekness and fear;” “in meekness instructing them, if God peradventure may give them repentance to the acknowledging of the truth” — — —]

  3.      With purity of heart—

[This the Apostle particularly specified as the associate of his faith and hope. To profess a regard for Christian principles whilst we are regardless of Christian practice, is only to deceive our own souls. Faith and a good conscience are the two pillars on which the fabric of our religion stands: and if either of them give way, the other falls of course. The world will try our principles by this touchstone: they will say, “What do ye more than others?” And truly, when we profess so much higher principles than they, they have a right to expect in us a purer life. Not that they would be justified in rejecting the Gospel, even if every professor of it were to become a Judas: but such is their perverseness, that they will harden themselves more against religion on account of one Judas, than they will esteem it for the piety of a dozen other Apostles. This however is only an additional reason for watchfulness on our part. Whatever may be the conduct of the world, “our duty is to shew them our faith by our works.” In this way we may hope at least to do some good: we shall “by well-doing put to silence the ignorance of foolish men,” and “make them ashamed who falsely accuse our good conversation in Christ.” We may hope too that in some instances we may accomplish more; and “win by our good conversation those who never would listen to the written word.” At all events, it is in this way that we must approve ourselves to God, and stand with confidence before him in the day that he shall judge the world.]

MDCCCVIII

A CONSCIENCE VOID OF OFFENCE

  Acts 24:16.

Herein do I exercise myself, to have always a conscience void of offence toward God, and toward men.

THE Gospel of Christ has in all ages been stigmatized as having an unfriendly aspect on morality; and its professors have been accused as maintaining this position, “that we may continue in sin that grace may abound.” But, however the disgraceful conduct of hypocrites may have appeared to countenance such a charge, it is certain that every true Christian is a living witness for God, and a public monument of the sanctifying influence of the Gospel. St. Paul was not inferior in holiness to any human being, our blessed Lord alone excepted; yet was he inveighed against as a man that was not fit to live upon the earth. In the passage before us we have an account of the accusations brought against him by a certain orator, named Tertullus. He was represented as “a pestilent fellow, a mover of sedition among all the Jews throughout the world, a ringleader of the sect of the Nazarenes, and, to complete the whole, an impious profaner of the temple.” In other words, he was accused of sedition, heresy, and profaneness. In answer to these allegations he shews that, as to sedition, the reason of his coming to Jerusalem was to bring alms to his nation, and to present his offerings to God; and that his demeanour there had been peaceable and quiet, for they had not found him in the temple disputing with any man, nor raising up the people either in the synagogue, or in the city. As to the charge of heresy, he acknowledges, that after the way that they called heresy, he did worship the God of his fathers, believing those very Scriptures, and hoping for the accomplishment of that very resurrection, which his accusers themselves professed to believe and hope for. And lastly, as to the profaneness and impiety with which they charged him, he declares that his principles led him to a far different conduct: that that faith and hope, which he professed, stimulated him to the most scrupulous performance of every duty both to God and man: “herein,” says he, (or it might be translated, on this account, that is, on account of this faith and hope,) “I exercise myself to have always a conscience void of offence toward God and toward men.” We propose to shew,

  I.      What is the attainment which every true Christian labours for.

  II.      The vast importance of it to every child of man.

  I.      What is the attainment, &c.—

Without entering into any metaphysical inquiries concerning the nature of conscience, we may observe that its office is to testify to every man the quality of his past actions, and to regulate his conduct agreeably to some standard of right and wrong. It does not so properly judge respecting the truth or falsehood of any position: (that is rather the office of the understanding) it regards rather actions than sentiments; and the good or evil that is in them, rather than any prudential considerations respecting them. It is a monitor in every man’s own bosom that may be called, in a qualified sense, the voice of God within him. It is not wholly subject to his own controul: for though much may be done to bribe, or silence it, yet sometimes it will speak out, and force the most obdurate sinner to listen to its voice.

The rules whereby it judges are various: where the light of revelation does not shine, it has no better rule than the law of nature, or the law of a man’s own mind. It is then regulated by every man’s own apprehensions of good or evil; and therefore must of necessity give a verdict more or less erroneous, as the person’s mind is more or less instructed in moral truth. On this account, it would not be easy with respect to heathens to determine precisely what a conscience void of offence is; for certainly, allowances must be made for the different degrees of light which men enjoy. But with respect to us, who live under the clear dispensation of the Gospel, these difficulties in a great measure vanish. The following considerations may help to throw some light upon the subject.

The conscience is not to be judged void of offence merely because it does not accuse us. There are many so thoughtless and dissipated that they give themselves no time to reflect. They are engaged in a continual round of business or amusement; they shun all those scenes which would be likely to bring their sins to remembrance; they avoid all serious conversation; and thus they pass months and years without feeling any remonstrances of conscience: that faculty is lulled asleep; and, if by any means it be in the least degree awakened, every method is adopted to check its clamours, and restore its wonted tranquillity. Of such persons God speaks by the Prophet Hosea, when he says, “They consider not in their hearts that I remember all their wickedness.”

There are others who imbibe principles which are well calculated to weaken the influence of conscience. They take it for granted, that there is no great evil in sin; that God will never execute his threatenings against it; that they cannot be obnoxious to his wrath, because they have not committed any heinous sins, or, if they have, they were only such as the fashions of the world, and the frailties of their nature might well excuse. By such principles as these they persuade themselves that they have no ground for fear: like some of the Jews of old, they “heal their wounds slightly, saying, Peace, peace, when there is no peace,” or, like others of them, they affirm boldly, “I shall have peace, though I walk in the imagination of my heart.”

There is yet another description of persons who have at times been harassed with remorse of conscience; but they have so often resisted their convictions, sinned against the light, and done violence to all their own feelings, that they have, as the Apostle says, “seared their consciences as with a hot iron,” and rendered themselves “past feeling.”

Now it will be needless to prove that such persons have not a conscience void of offence; they may be rather said to have no conscience at all; or, if they have, it must be called, what the Apostle does call it, an evil conscience.

As a conscience is not void of offence merely because it does not accuse, so neither is it necessarily so, even if it should approve.

Many propose to themselves a false standard of right and wrong. Even among those who bear the Christian name, how many are there who think that religion consists in penances and pilgrimages, and in the observance of superstitious rites and ceremonies; yea, who would think, that the extirpation of heretics was the most meritorious work they could effect! Yet, if they were to abound in such works as these, and thereby gain the approbation of their own consciences, must we therefore say that their consciences were void of offence? Surely not. St. Paul has told us with respect to himself, that he verily “thought he ought to do many things contrary to the name of Jesus:” but does he assert his innocence upon that ground? No; he calls himself “a blasphemer and injurious, and a persecutor, yea, the very chief of sinners.” Our Lord tells his Disciples, that many would think, “whosoever killed them would do God service:” but could this conceit excuse their murderous acts? No. If we act upon wrong principles, our actions must be bad: nor can our error change the quality of our actions: it may indeed extenuate our guilt; but it can never render that good, which is in its own nature evil.

To speak then immediately to the point—There are two things necessary to constitute a conscience void of offence; it must have a clear discovery of the rule of duty; and it must testify upon good grounds, that there is a correspondence between that rule and our actions.

It must have a clear discovery of the rule of duty. The rule of duty is concise and plain: we are to “love God with all our heart and soul and strength, and our neighbour as ourselves: on these two commandments hang all the law and the prophets.” Now this rule, in theory, is universally acknowledged; but, through the influence of our carnal interests and passions, we lose sight of it entirely, and imagine ourselves conforming to it, when we are violating it in every point of view. We suppose that the love of this present world will consist with a good conscience, though God himself has told us, that “if any man love the world, the love of the Father is not in him.” We think we may indulge pride, envy, selfishness, and a thousand other malignant passions, and yet conform to the law of love.

While the eyes of our understanding are thus blinded, we cannot be said to have a conscience void of offence; because the conscience being unenlightened with respect to the rule of judging, it cannot possibly give a just verdict on our case. It must be acquainted with the several relations in which we stand to God and man: it must see what is required of us as creatures, as sinners, as redeemed. It must know that God claims our entire dependence, supreme regard, unreserved obedience. It must feel the necessity of abasing ourselves before God in dust and ashes, and of “fleeing for refuge to the hope set before us.” In short, it must be convinced, that “a life of faith on the Son of God,” and “a cleaving to him with full purpose of heart,” are the distinguishing features of the true Christian. But besides this, it must be acquainted also with the several duties which we owe to our fellow-creatures, as superiors, equals, and inferiors; and that too not only in their civil capacity, but in their relation to us as members of Christ’s mystical body. When it is thus enlightened, then, and then only, is it capable of being void of offence toward God and man.

But it is yet further necessary that conscience should be able to testify, upon good grounds, that there is a correspondence between this rule of duty and our actions.

Its testimony must proceed from a watchful observation of all our motives and principles of action. It must be in the habit of bringing our conduct to the touchstone, and of discerning between the pure metal and the most specious counterfeits. It must be on its guard against the bias it receives from prejudice and passion; and must be able to appeal to the heart-searching God for the truth of its testimony. Not that it need testify, that there is no sin in us; for then who could ever receive a favourable verdict, seeing “that in many things we all offend?” But its testimony must be to this effect; that, after searching the sacred records, after praying for the teachings of God’s Spirit, after carefully investigating not only our actions, but our motives and principles, and after comparing these with the rule of duty, it cannot discern that there is any one sin habitually indulged, or any one duty allowedly neglected.

This is the true import of what is called in our text, “a conscience void of offence:” and this every true Christian labours to maintain.

We now come to shew,

  II.      The vast importance of it to every child of man—

Men in general are well pleased if they can secure the approbation of their fellow—creatures, and maintain a character for probity in the world. They are therefore chiefly attentive to their external conduct, and not very solicitous about the thoughts or desires of their hearts. But this will not satisfy the true Christian. He knows that the eye of God is upon his heart, and that the most secret thought is “naked and open before him.” Like the Apostle, he accounts it “a small matter to be judged of man’s judgment;” he says, ‘What good can the applause of men do me, if I be condemned of my Judge? Or, why need I regard the opinion of the world, if I am accepted and applauded by my God?’ Seeing how contemptible every testimony is in comparison of that of his Maker, he “studies to approve himself to God, a servant that needeth not to be ashamed.” In whatever relation of life he stand, he endeavours to fulfil the duties of it. Is he in authority? he conscientiously improves his influence for the good of men and for the glory of God. More especially, if he sustain that weighty office of a minister of Christ, he will not be a faithless steward, or a slothful servant, but will “be instant in season and out of season,” and will “watch for souls as one that must give account.” On the other hand, is he in an inferior station? he will perform his duties, “not with eye-service, as a man-pleaser, but as unto God.” He will not esteem himself at liberty to yield a partial obedience: he will not think that his observance of relative duties supersedes the necessity of delight in God: nor, on the other hand, will he imagine, that the devoutest exercise of prayer and praise can absolve him from his obligation to equity and mercy. Every duty both to God and man occupies his attention, and is performed in its season, “without partiality and without hypocrisy.” Nor is this strictness merely occasional: it does not exist only in a time of sickness, or during a season of preparation for the Lord’s supper: no: he is “always” engaged in the same “exercise:” the law of God is written in his heart; obedience to it is his delight; nor can any consideration whatever divert him from his purpose. He is not insensible how hard it is to flesh and blood to “cut off a right hand, and to pluck out a right eye:” but no regard to carnal ease will induce him to spare his idol. He expects not that the world should love or honour him, when he recollects how it treated his divine Master: he is well assured that, “if he will live godly in Christ Jesus, he must suffer persecution.” But so far from being terrified at the cross, he takes it up and glories in it. He reverences himself, his conscience I mean, more than he does the whole world. He studies by meditation and prayer to get his conscience well informed; and then he confers not with flesh and blood: he asks only, “What is duty? How shall I maintain a good conscience? How shall I please my God?” These questions satisfactorily determined, he can say with the Apostle, “I am ready not only to be bound, but also to die in the path of duty, for the name of the Lord Jesus.”

That this is no exaggerated statement, but really the character of every true Christian, will appear from the clearest declarations of Holy Writ.

St. Paul repeatedly speaks of Christians in this light: he represents them as being “blameless and harmless, the sons of God, without rebuke in the midst of a crooked and perverse generation, among whom they shine as lights in the world:” and he prays for them that they may be “sincere and without offence until the day of Christ;” yea, “that their whole spirit, soul, and body, may be preserved blameless unto the coming of our Lord Jesus Christ.” And David, giving the character of those who are accepted of God, expressly declares that they are “without guile.” “Blessed is he whose transgression is forgiven, and whose sin is covered; blessed is the man unto whom the Lord imputeth not iniquity, and in whose spirit there is no guile.”

If it would afford us any additional satisfaction to find men of like passions with ourselves who have attained to this character, the Scriptures afford us many striking instances. St. Paul himself could testify before the Jewish Sanhedrim, that he had “lived in all good conscience before God until that day.” And in another place he speaks of the testimony which his own conscience bore to his character in these respects, as a source of most exalted pleasure to his soul: “our rejoicing,” says he, “is this, the testimony of our conscience, that in simplicity and godly sincerity, not with fleshly wisdom, but by the grace of God, we have had our conversation in the world.” A similar testimony was given by our Lord himself to a man of far Jess attainments than St. Paul: of Nathanael he said, “Behold an Israelite indeed, in whom is no guile.”

But it may be said, ‘We acknowledge that Christians are so described, and that some eminent persons have attained to that character:’ but still the question recurs, Cannot a man be a true Christian, without having such a conscience as has been described? Before we give a precise answer to this, we should observe, that it is possible a man may be a Christian, and yet not enjoy the comfort of such a conscience; the corruptions of his heart, the temptations of Satan, an occasional commission of sin, and even certain disorders of the body, may prevent his conscience from yielding such a testimony; yea, may cause it to accuse and condemn him, notwithstanding he be a real Christian. But if any ask, whether any one can be a true Christian without having a just ground for such a testimony, or in other words, whether he can be in a state of salvation without possessing real integrity of heart? we answer, that, if there be any truth in the word of God, HE CANNOT. What says David with respect to this? “If I regard iniquity in my heart, the Lord will not hear me.” This cannot mean that if he have iniquity in his heart, God will not hear him: but that if he harbour it, or allow it in any instance, it will be in vain for him to hope for any mercy from God. St. John speaks yet more strongly to the same effect: “He that committeth sin is of the devil: whosoever is born of God doth not commit sin, for his seed remaineth in him; and he cannot sin, because he is born of God: in this the children of God are manifest, and the children of the devil: whosoever doeth not righteousness, is not of God.” Now what can be the import of this passage? To interpret it rigorously according to the strict letter of the words, would certainly render it inconsistent with other passages of Scripture, which declare that “there is no man that liveth and sinneth not:” but to reconcile it with any allowed sin, is absolutely impossible.

Here then we trust we may satisfactorily close the discussion of our text. Seeing that the conscience has been shewn to be without offence only when it can testify of our unreserved conformity to God’s law; and that no one can be a true Christian, unless it be his chief labour to maintain such a conscience.

It only remains that we

  IMPROVE THE SUBJECT.

And now may God in infinite mercy send down upon us his Holy Spirit, to impress our minds with conviction, if we have not yet attained the Christian character, and to fill us with consolation if we have!

We all profess to be Christians in reality, as well as in name. We all feel averse to acknowledge that we have no part or lot in the Gospel salvation: and surely it is a painful task to rob any one of a hope so comfortable, so delightful. It will be far more congenial with our feelings, if we take for granted, that, in this Christian assembly, we all deserve the Christian name. Let us then indulge the pleasing thought: let us now consider ourselves as genuine Disciples of Christ; let us give him the glory of what he has wrought in us; and let us, for the confusion of all the adversaries of the Gospel, and for the confirmation of our own souls, unite in making our acknowledgments to God.

‘THOU SEARCHER OF ALL HEARTS, who at this instant observest the state of every soul here before thee, we would not approach thee with any pharisaical boasting, pretending to give the glory to thee, while we are indeed taking it to ourselves: no, Lord, let that be far from us: we know, that, if we had done all that had been commanded us, we should have been only unprofitable servants: but instead of being merely unprofitable, we feel that we are vile and miserable sinners. Nevertheless, we trust that we are monuments of thy grace; and we desire now to join in humble adorations and thanksgivings for what thou hast done for our souls. Through thy grace and mercy we enjoy a conscience void of offence toward thee and toward man. We feel at this time, that, notwithstanding all our short-comings and defects, we have an unfeigned and uniform desire to please thee. Our consciences testify that there is no one instance wherein we knowingly do to others, what we should not think it right for them, in a change of circumstances, to do to us. Nor are we contented with doing to men as we would be done unto: no, Lord: Thou, who seest in secret, knowest what longing desires we have after thee: thou beholdest us daily approaching thy footstool with deepest humiliation and contrition; and hourly, as it were, washing in the fountain of Christ’s blood, which alone can “purge our consciences from dead works.” Nor does our hope of forgiveness embolden us to sin; but rather, thou knowest, animate us to obedience. As for sin, we can appeal to thee, we hate and abhor it. If at any time we commit it, even in thought, thou knowest how much our souls are pained, and how we renew our applications to thee for pardon and strength. We say the truth in Christ, and lie not, our consciences also bearing us witness in the Holy Ghost, that we have great heaviness and continual sorrow in our hearts for the corruptions that yet remain within us; and that, if we could have the desire of our hearts, we would bid an eternal farewell to sin, and be “holy as thou art holy, and perfect as thou art perfect.” Dear brethren, have you such an evidence of your sincerity before God? Do you not now feel any misgivings in your consciences respecting these things? If you can thus appeal to the heart-searching God, then earnestly pray that he would perfect his good work in your hearts; and be “utterly purposed” that from this moment you will no more offend.’

Glad should we be if all were acting thus agreeably to their profession, and walking thus in the paths of peace. But have the consciences of all approved these acknowledgments? Have none felt any misgivings? Has not conscience whispered to any one ‘This is not thy state?’ If this be the case with any one, let him hearken to the friendly intimation, the faithful remonstrance: for “if our heart condemn us, God is greater than our heart, and knoweth all things: but if our heart condemn us not, then, and then only, have we confidence towards God.”

MDCCCIX

A CONSCIENCE VOID OF OFFENCE

             Acts 24:16.

Herein do I exercise myself, to have always a conscience void of offence toward God, and toward men.

THE Gospel is often represented as unfavourable to morality, but true believers are living monuments of its sanctifying influence. St. Paul was deemed a “fellow not worthy to live upon the earth;” he was accused of sedition, heresy, and profaneness, but he distinctly and satisfactorily disproved the allegationsc, and boldly affirmed that his principles had quite an opposite effect—

We shall endeavour to shew,

  I.      What is that attainment which every true Christian labours for—

A metaphysical inquiry into the nature of conscience would be to little profit. Its office is to testify the quality of our actions, and to regulate our conduct agreeably to some standard of right and wrong. The rule whereby it should judge, is, the word of God, and it is considered as good or evil, according to the verdict it gives.

Not that it is void of offence merely because it does not accuse—

[There are many so immersed in cares or pleasures that they never reflect on the state of their souls; and, if at any time their conscience be alarmed, they instantly endeavour to check its clamours, and restore its tranquillity. Others persuade themselves that they have no cause for fear, and that they shall have peace notwithstanding all their sins: others have, by resisting, quenched the light within them, and thus have reduced themselves to a state of awful obduracyh. Such persons have no other than “an evil conscience.”]

Nor is a conscience necessarily void of offence, even though it should approve—

[Many propose to themselves a false standard of right and wrong. By conforming to their own principles they may gain the approbation of their own minds: but it does not therefore follow that they are innocent. Their mistakes cannot change the quality of their actions: error may extenuate, but cannot remove their guilt.]

To be truly void of offence, conscience must have a clear discovery of the rule of duty—

[The rule of duty is concise and plain; this however, though allowed in theory, is practically denied. Men persuade themselves that the love of the world will consist with their duty to God; and that pride, envy, selfishness, &c. may accord with love to manm. How should conscience, thus blinded, give a just verdict? or how should its blindness cause that to be good which is in itself evil?]

It should be able also to testify upon good grounds that there is a correspondence between that rule and our actions—

[It should be in the habit of examining our principles and motives, and be on its guard against any bias from prejudice or passion: it should be able to appeal to God for the truth of its testimony; not that it need to testify of sinless perfection; but it must testify, that, after the strictest search, it can find no sin habitually indulged, or duty allowedly neglected.]

“A good conscience” being that which every true Christian labours to maintain, I proceed to mark,

  II.      The vast importance of it to every child of man—

To labour for it is certainly the character of all who fear God—

[The world are satisfied with gaining the applause of men; but the Christian makes but little account of man’s judgment. He knows that the eye of God is upon his heart: he therefore “studies to approve himself to God:” he has respect to every part of his duty “toward God and manq:” and this, not at certain seasons only, but always: nor will he be deterred by any regard to ease, or interest, or fear. Inquiring only, “What is duty?” he will say with the Apostle—.]

Nor can any one be a true Christian who has not attained it—

[Every pardoned sinner is supposed to be without guile. All in the primitive Church are spoken of in this lightt. St. Paul did not hesitate to affirm that such was his character. And the same is ascribed to one who, in point of experience, was far inferior to himx: nor is any one in a state of salvation who has not attained it. This is expressly asserted by Davidz, and St. John.]

  APPLICATION—

[We all are willing to believe ourselves real Christians, and it is painful to rob any one of so comfortable a hope. Let us then, as Christians, unite our acknowledgments to God. Let us adore him for that grace, whereby he enables us to maintain, always, and in all things, a conscience void of offence. But if, in this appeal to him, we feel misgivings, or conscience suggest an opposite testimony, let us remember that admonitionc—.]

MDCCCX

PAUL’S DISCOURSE BEFORE FELIX

  Acts 24:25.

And as he reasoned of righteousness, temperance, and judgment to come, Felix trembled, and answered, Go thy way for this time; when I have a convenient season, I will call for thee.

MEN usually persist in sin without duly reflecting on its consequences. Hence the peace which they enjoy, notwithstanding they are exposed to the displeasure of the Almighty; yet the voice of warning and reproof will sometimes alarm them. Too often, however, the alarm is only of short duration. This was the case of Felix, when awakened by the preaching of Paul—

  I.      The subjects of the Apostle’s discourse—

He was sent for to explain the principles he professed, but he was not satisfied with gratifying the curiosity of his hearers; he endeavoured to reach their consciences, and convince them of their sins. On this occasion he spoke of “righteousness, temperance, and judgment to come.”

Hence we observe that,

  1.      The subjects are essential parts of the Gospel—

[Many confine their ideas of the Gospel to the one subject of justification by “the faith of Christ.” But the Apostle when dilating on “the faith of Christ,” introduced the subjects mentioned in my text. The knowledge of these is in fact necessary to a just comprehension of that. We must see our desert and danger as transgressors of the law, before we can ever duly appreciate the Gospel.]

  2.      They are of deep and vital interest to every child of man—

[Doubtless they were of peculiar importance to such abandoned characters as Felix and Drusilla: but they are necessary to be impressed on us also. Under the term “righteousness” we must comprehend all the duties which we owe to our neighbour; and under that of “temperance,” all that relates to the government of our own appetites and passions. Though we be not guilty of adultery, and avarice, and oppression in their grosser forms, we may find much under these heads for humiliation before God. At the day of judgment we must answer for every secret violation of God’s holy law. The prospect of that awful account may well endear to us the Gospel of Christ.]

  3.      They commend themselves to our reason no less than to our faith—

[St. Paul “reasoned” with his Royal auditors on these subjects. To bring home to the heart of a heathen the salvation of Christ, much previous knowledge was requisite; but to bring him to a sense of his guilt and danger, nothing was necessary but an immediate appeal to his reason and conscience; and, when addressing persons who are ignorant of revelation, we shall do well to adopt the Apostle’s plan.]

What degree of success attended his efforts will appear from,

  II.      The effects it produced—

On Drusilla’s mind it seems to have produced no effect—

[She, as a Jewess, must have often heard these subjects treated; but, having sinned against light and knowledge, she was unaffected by all she heard: and thus are many hardened even by the Gospel itself.]

But Felix “trembled”—

[A curious and uncommon sight! The judge “trembling” at the reasonings of his prisoner! But well might he tremble at the review of his past life and at the prospect of a future retribution. And who has not reason to tremble, if he have not fled to Christ for refuge and found acceptance with God through him? Take the holy law of God, my brethren, and try yourselves by it. Surely there will not be one who will not cry out, as Felix should have done, “What shall I do to be saved?”]

He forbore however to improve the occasion as he ought—

[He promised himself a more convenient season for attending to the concerns of his soul. But what season could be more suitable, than when the Spirit of God was striving with him, and his conscience was awake, and an inspired instructor was at hand to lead him to a Saviour? Could he have better hopes of success, when he had seared his conscience, quenched the Spirit, confirmed his evil habits, and delivered himself up to the chains of Satan? The hoped-for day, alas! never arrived. He still for two years longer continued his avaricious and oppressive habits. O that he had known the day of his visitation, and improved his day of grace!]

  Let his example serve as a CAUTION to us—

[All of us have known, in some measure, the motions of God’s Spirit. All of us have felt, at times, some general apprehensions respecting the account which we must give at the day of judgment. But how many have silenced their convictions, in hopes of finding some more convenient season for attending to them! And how many have died before the hoped-for opportunity arrived! Let us beware of this device of Satan, whereby he upholds his kingdom in the world. Let us remember, that the same temptations will recur, and the same motives influence us at future periods. Let us attend to that salutary advice of the Apostled—and let us seek, without delay, that godly sorrow which worketh repentance unto salvation.]

MDCCCXI

PAUL’S COMMISSION

  Acts 26:17, 18.

Unto whom now I send thee, to open their eyes, and to turn them from darkness to light, and from the power of Satan unto God, that they may receive forgiveness of sins, and inheritance among them which are sanctified by faith that is in me.

NEVER was there a more glorious triumph of Divine grace than in the conversion of St. Paul. How active and inveterate an enemy he was to Christ, previous to his conversion, is well known — — — Had he only been arrested in his career, and humbled, it would have been a signal victory: but to change the whole current of his affections, and to turn against Satan those weapons, which through the instrumentality of this fiery bigot, he had been using to destroy the Church, this was indeed to “beat the sword into a plough-share, and the spear into a pruning-hook,” and to display, in the brightest colours, the power and grace of Christ. We do not wonder, that when the Christians, whom he had so cruelly persecuted, heard of “his preaching the faith which he had just before laboured to destroy,” “they glorified God in him.”

The call of this man to the apostleship, and the particular commission given him, are the points contained in our text. But as St. Paul’s ministry differs from ours only in the extent of his commission, and not in the subject of his ministrations, we shall wave any particular notice of him, and state to you the immediate and ultimate, objects of our labours—

  I.      The immediate objects of our labours—

That there is some considerable difference between the Gentiles and ourselves, we willingly concede. The darkness among them was more entire, their superstitions more absurd, their impieties more gross. But when we have made all due allowance on these heads, we must still say, that the points of resemblance between us are general, while the points of difference are only few and particular.

What, we would ask, is our state with respect to knowledge and practice?

[From education we have obtained some general notions of Christianity. But what views have we of the extreme depravity of our nature, and the total alienation of our hearts from God? What insight have we into the way of salvation, as honouring all the perfections of the Deity, and as rendering Christ the hope, the joy, the glory of the universe? Is the beauty of holiness, or the nature and excellence of the spiritual life clearly discerned amongst us? Are the devices of Satan known? and are we so exercised in the use of the Christian armour, as to be able to “fight a good fight,” and “war a good warfare?”

Is not our practice too as defective as our knowledge? Satan is “the God of this world,” “the spirit that now worketh in the children of disobedience.” And by what do we discover his agency? is it not by the wickedness to which he instigates the world? See then, whether he do not exercise his power over us. Do not envy, wrath, malice, revenge, too often dwell in our hearts? Are not pride, ambition, covetousness, and earthly-mindedness, the principles which actuate us in almost all our pursuits? Do we not harbour in our bosom sensuality, uncleanness, lasciviousness, and a whole host of evil passions! What greater proof can we have, that we are yet “in the snare of the devil, and led captive by him at his will?”]

To rectify the state of our hearers with respect to these things, is the immediate object of our labours—

[We wish “to open the eyes of men, and to turn them from darkness unto light.” It is with this view that we set forth the “unparalleled deceitfulness, and desperate wickedness of the heart:” it is with this view that we exhibit Christ in all his fulness, suitableness, and sufficiency: in short, it is with this view that we study, and labour, and pray: and it is the hope of being useful in enlightening your minds, that makes our crosses easy, and our burthens light.

We know, that if light once come into your minds, we may hope to see you cast off the yoke of Satan, and become “the freemen of the Lord.” While you continue in darkness, we are aware that you must of necessity remain under the power of the evil one: but when you have learned what provision is made for you in the Gospel, and how effectual the operations of the Holy Spirit shall be for your restoration to God, we anticipate the result, and rejoice in the prospect of your perfect emancipation. This is the end we desire to accomplish; even that you may be brought to surrender up yourselves unreservedly to God, and live as entirely under his influence, as you have hitherto lived under the influence of Satan.]

But these objects, important as they are, are only means to a further end, which we call,

  II.      The ultimate object of our labours—

It were a small matter to rectify your sentiments, or to change your conduct, if we did not succeed also in our ulterior objects; namely,

  1.      The bringing you into a state of acceptance with God—

[What would any change avail you, if you were under the guilt of unpardoned sin? That you all need forgiveness, you yourselves will not deny. And that the attainment of it is the most desirable of all objects, is a truth, which, in seasons of reflection, you cannot but feel. In a dying hour especially, if your minds are at all suitably impressed, you would account it of more value than the whole world. This then, beloved brethren, is what we desire to bring you to. It is painful, inexpressibly painful to us, to see you perishing in the midst of mercy. We long for your salvation: we would account the salvation of a soul as the richest recompence we can possibly receive: and on this account we endeavour to take you by the hand, and to lead you to Christ. We assure you in God’s name, that “the blood of Christ will cleanse you from all sin;” and that “all who believe shall be justified from all things.” And then do we feel most truly happy, when we see you enjoying peace with God, and walking with him as your reconciled God and Father.]

  2.      The bringing you to the final and everlasting possession of his glory—

[Our object is not fully attained, till you are placed beyond the reach of harm, in the complete possession of happiness and glory. Could we but prevail with you, we would leave not so much as one of you in a perishing or doubtful state: we would “take all of you from the dunghill, and set you among the princes,” “the saints in light.” Those who have been set apart in the Divine counsels, and renewed after the Divine image, are already “begotten to an incorruptible inheritance:” even now are they “heirs of God, and joint-heirs with Christ.” But at present they are only minors, who have the title indeed, but not the full possession of their estates. We long to help you forward to the latest hour of your lives, and, if you die before us, to see you, like a ship sailing into its destined port, enjoying “an abundant entrance into the kingdom of our Lord and Saviour Jesus Christ.” Then Christ himself “sees of the travail of his soul, and is satisfied;” and then we also bless our God, that “we have not laboured in vain, or run in vain.”]

  In improving this subject, we would commend to your attention the following REFLECTIONS:

  1.      How injurious to the world is prejudice!

[There is a sad prejudice prevailing in the world against the truth itself, and against all who faithfully dispense it. The Gospel is often represented as calculated only to make persons melancholy, if not to drive them mad: and the worst motives that may be conceived, are imputed to us for preaching it. The consequence of this is, that many are kept away from attending the ministration of the word; and many, when they do hear it, shut their ears, and fortify their hearts, against the admission of it. But look into the text, and see what our objects are: is there any thing so formidable in these, that the succeeding in them should be called “a turning of the world upside down?” See the effects of the Gospel elsewhere described: “The wilderness and the solitary place shall be glad; and the desert shall rejoice and blossom as the rose;” “Instead of the brier shall grow up the fir-tree, and instead of the thorn shall grow up the myrtle-tree;” “Then shall the lame man leap as an hart, and the tongue of the dumb sing; for in the wilderness shall waters break out, and streams in the desert.” Are these such changes as are to be deprecated, or that those who are instrumental to them should be regarded as “the filth of the world and the off-scouring of all things?” Search the Scriptures, brethren, and judge for yourselves: or, if ye will form your judgment from the calumnies of a blind ungodly world, then know that these very calumnies are so many testimonies to the truth of what we preach; and that in proportion as our ministry is reviled after the manner of Christ’s and his Apostles’, the presumption is in our favour, that it does indeed resemble theirs.

  2.      How highly should the ordinances be prized—

[Conversion, from the first motions of good desire, to the entire formation of the Divine image on the soul, is of the Spirit of God. But the Holy Spirit works by means, and principally by the ministry of his servants in the public ordinances. When therefore we go up to the house of God, we should go thither with a full expectation of meeting our God there, and with an ardent desire to experience his powerful operations on our souls. There, if we really desire it, our eyes shall be opened, our clouds of darkness dispelled, our chains broken, our iniquities pardoned, and the whole work of salvation perfected within us. Should we then grudge the time that will be occupied in waiting upon God? Should we prefer business, or pleasure, or any worthless indulgences, on the Sabbath, to a devout attendance on the house of prayer? Or should we fear a little banter and ridicule, or the loss of any temporal interest, which may be incurred by shewing an attachment to the Gospel of Christ? If we could have access to any that are now before the throne of God, and could ask them, what they thought of the ordinances? Would they shew towards them the indifference that we do? Would the three thousand who were converted on the day of Pentecost, express regret, that ever they heard that sermon of Peter’s, and “continued steadfastly in the Apostles doctrine and fellowship, and in breaking of bread, and in prayers?” Learn then now to think of the ordinances as you will think of them hereafter; improve them, whether on the Sabbath-day, or week-day, as you will hereafter wish that you had improved them; and beg of God in private, before ever you go up to his public ordinances, that you may draw water with joy out of those wells of salvation.”]

  3.      How efficacious a principle is faith!

[The concluding words of our text are generally considered as connected only with the word that immediately precedes them: and certainly, in this sense, they declare a most important truth, namely, that we are “sanctified by faith in Christ.” But we apprehend, that a comma should follow the word “sanctified;” and that the last words of the text should be connected with both the clauses that precede it. Faith is in reality that principle, by which, and by which alone, we obtain all spiritual blessings. Certainly it is that by which we receive the “forgiveness of our sinsb:” for nothing but faith will unite us to Christ, or interest us in his meritorious death and passion. It is by faith also that we must be “sanctified;” for we cannot be renewed but by the Holy Spirit; nor can we receive the Spirit but from, and through, the Lord Jesus Christ, in the exercise of faith. Finally, it is by faith that we must obtain “that inheritance, which God has prepared for them that love him.” We must “live by faith,” and “stand by faith,” and “walk by faith,” and be “saved by faith,” from first to last. The very text informs us, that by faith we are justified, and sanctified, and glorified. Let us then beg of God to infuse this divine principle into our hearts Let us study the character of Christ more and more; in order that we may know his excellency, and “receive continually out of his fulness;” and that “God may make him unto us Wisdom, and Righteousness, and Sanctification, and Redemption.”]

MDCCCXII

PAUL’S TESTIMONY

  Acts 26:22, 23.

Having obtained help of God, I continue unto this day, witnessing both to small and great, saying none other things than those which the prophets and Moses did say should come: that Christ should suffer, and that he should be the first that should rise from the dead, and should shew light unto the people, and to the Gentiles.

EVEN to this moment, the Gospel, when faithfully preached, is called “A new doctrine.” But it is the very same that it was from the beginning. We know no other “Gospel” than that which “was preached to Abraham,” or than that which was delivered to man in Paradise. The only difference between the Apostles and the Prophets was, that the one foretold the Saviour who should come, and the other proclaimed the Saviour who had come. As for us, we have only to follow the steps of the Apostles, and to bear the same testimony as was uniformly borne by them.

In the words before us, we have the entire substance of the Apostle’s ministrations. Let us notice,

  I.      The testimony which he bore—

This related both to the Lord Jesus Christ himself, and to the manifestation of him to the world—

[He was not ashamed to declare, that the Lord Jesus Christ had suffered on the accursed tree, and been put to death as a malefactor. But he bore witness, that God had raised him from the dead, and that in and by his resurrection his claims to the Messiahship were established beyond all reasonable doubt — — — Others, indeed, had been raised by the prophets, and by the Lord Jesus Christ himself: but, though raised, they had died at last, like all others of the children of men: but “Christ was risen to die no more:” so that “in that, as in all other things, he had the pre-eminence,” and was indeed “the first-born from the dead.”

Being now ascended into the highest heavens, he had sent the Holy Spirit to testify of him, and to make known that salvation which was henceforth to be proclaimed in his name; and to be proclaimed, not to the Jews only, but unto Gentiles also, even to the ends of the earth — — —

With these general statements he entered, of course, into all the ends and purposes of this great mystery; and shewed, that by it the salvation of man was affected, since it was for our sins that Christ died, and for our justification that he rose again” — — —]

In the whole of it he insisted on nothing but what Moses and the prophets had declared before him—

[Exceeding full is the testimony which they have borne to the work and offices of the Lord Jesus. Of his death, Moses in fact spake, in all the sacrifices which were offered; as did the prophets also, in the most express terms — — — The resurrection of our Lord, too, was plainly shadowed forth by Moses in the ordinance of the scape-goat, and in the entrance of the high-priest within the vail with the blood of the sacrifices: and with equal plainness was it foretold by David, and exemplified in Jonahi — — —

The manifestation of him, also, both to Jews and Gentiles, alike occupied their attention; the one exhibiting him as the “Shiloh, to whom the gathering of the people should be;” and the other, as given for “a light to lighten the whole worldl.”]

But in our text we are particularly called to notice,

  II.      The circumstances under which he bore it—

Truly his labours and his sufferings had been such as no human being could have sustained, if he had not been aided and upheld by Almighty power—

[His “labours were more abundant than those of any other Apostle;” and his trials, beyond measure, great — — — But “he obtained help of God,” and therefore was enabled to proceed without weariness or dismay — — — God had promised to succour himn; and this promise was fulfilled in a variety of ways. Sometimes God averted trials from him; sometimes upheld him under themp; and sometimes delivered him out of them, when it seemed as if his career had already been brought to a close. Hence the Apostle thankfully acknowledged his obligations both to the providence and grace of God; to the one, as fortifying his mind; and to the other, as strengthening his body, for all that he was called to endure.]

To the same Almighty power must every faithful minister ascribe his continuance in the free discharge of his duty—

[The labours or sufferings of ministers, at this, day, are as nothing, in comparison of those which were sustained by the Apostle. But the continuance of life, and health, and liberty, should be regarded as the special gift of God: and more particularly should we acknowledge our preservation from sin and from apostasy, as the very work of God; without whose gracious aid we should never be able to withstand the assaults of our great adversary one single hour. Even the being kept steadfast in the faith is no small mercy: and if we are enabled simply to adhere to the doctrines of the Apostles and prophets without being led aside into any pernicious error or vain conceit, we may well acknowledge, with devoutest gratitude, our obligations to Almighty God.]

  We may SEE, in this passage,

  1.      What is the real ground of that hatred which faithful ministers have to encounter—

[Many reasons were assigned by Paul’s enemies for their inveteracy against him: but the true reason was, that he bore a faithful testimony to those very truths which they themselves professed to believe. They could not endure the fidelity with which he called them to receive the testimony of Moses and the prophets. And is not similar fidelity a ground of offence at this day? Yes: there is no man who boldly maintains the authority of Christ, and demands unlimited subjection to him, but the men of this world will cry out against him, as fanatical or righteous overmuch. But, if only we can say that we speak nothing but what the prophets and Apostles have declared before us, we need not regard either the calumnies or opposition of the whole world. The same God that helped Paul will help us also, and will richly recompense into our bosoms whatsoever we may suffer for his sake.]

  2.      What reason we have for thankfulness, if a faithful ministry be continued to us!

[Satan is ever on the watch, to rob us of it. Innumerable are the efforts which he makes to intimidate or ensnare the servants of the Lord Jesus. There are no persons in the world against whom he directs his efforts with more subtlety or venom. Surely they greatly need the prayers of their people in their behalf. If Paul said so frequently, “Brethren, pray for us,” much more may they, whose attainments are so inferior to his. Let us, then, be thankful to God for the ministry we still enjoy; and whilst it is continued to us, let us improve it with all our might.]

MDCCCXIII

PAUL’S VINDICATION OF HIS OWN MINISTRY

  Acts 26:24, 25.

And as he thus spake for himself, Festus said with a loud voice, Paul, thou art beside thyself; much learning doth make thee mad. But he said, I am not mad, most noble Festus; but speak forth the words of truth and soberness.

AMONGST the duties of a Judge, there is not any one of greater importance than that of giving a patient and candid attention to a prisoner’s vindication of himself. But this is not always to be found, when religion forms the ground of accusation against a man. Prejudice and passion are too easily called into action on those occasions, and too often usurp the place of reason and reflection. St. Paul had very abundant cause to complain of this. He made many apologies before judges and governors, but could scarcely ever obtain a patient hearing. In the passage before us, he was standing before Festus and Agrippa; but long before he had completed his statement, he was interrupted by Festus, who cried with a loud voice, “Paul, thou art beside thyself; much learning doth make thee mad.”

It will be profitable to notice,

  I.      What was the subject of Paul’s ministry—

This he himself had briefly, but comprehensively, stated—

[He preached Christ as a dying and risen Saviour — — — and declared to all, “Jews and Gentiles,” “small and great,” that if they would believe on Jesus, HE would bring them into the full knowledge of the truth, and fill their souls with unutterable peace and joy — — — Nor did he introduce these doctrines as new; for they were none other than “Moses and the Prophets” had declared before; Moses, in the types and shadows of the ceremonial law; and the prophets, in plain and express predictionsc — — —]

And this is the one subject of our ministry also—

[We set before you, from time to time, the great work of redemption, through the sacrifice of the Son of God: and declare to you, that there is no other atonement, no other means of reconciliation, with an offended God. We direct your eyes to Christ also as risen from the dead to a new and endless life; and as not only making intercession for you, but possessing in himself all fulness of spiritual blessings, that you may receive from him whatsoever you stand in need of — — — We declare also, that no tongue can express, no imagination conceive, what “light,” and peace, and joy, shall flow into your souls, if only you will believe on him, and give yourselves up unreservedly to him.

In these things we are sometimes supposed to bring new things to your ears; but we speak “nothing but what Moses and the prophets most explicitly foretold.”]

Unexceptionable as this was, we shall be grieved to see,

  II.      In what light it was viewed by his enemies—

Festus considered Paul’s testimony as an indication of mental derangement—

[Festus, seeing that Paul was a man of erudition, concluded, that he had lost his senses by an over-attention to study; and that, consequently, all further attention to him would only be an unprofitable waste of time. Hence he said aloud, “Paul, thou art beside thyself; much learning doth make thee mad.”]

And it is scarcely a more favourable judgment that is sometimes formed of us—

[Persons are very ready to pronounce, that those who preach and profess the Gospel, are mad. But whence arises such a judgment as this? Is there any thing in the Gospel itself that affords ground for it? or do the foregoing sentiments deserve so severe a censure? True it is, that the prophets were uniformly reviled for the declarations they made: but one would have hoped, that the accomplishment of their prophecies should have secured for us a more equitable judgment: this however is not to be expected: as long as there remains a carnal mind in existence, so long must it be “enmity against God;” and whilst there is a natural man unconverted to God, so long will there be one to whom the things of the Spirit are foolishness. We have only the fate of the prophets of old, who in their day were accounted mad also: and, if judged as they were, we must say with Paul, “If we be beside ourselves, it is to Godg.”

But whence arises this? It arises, first, from their want of candour: they will not give us an attentive hearing; but will run away with any detached expressions, put on them a construction that they were never designed to bear, and draw conclusions from them that we should utterly disavow; and then impute to us all the folly which they themselves have invented — — —

Another source of this harsh judgment is, their ignorance of the Scriptures. They will not study the Scriptures for themselves, nor take the trouble to compare our sentiments with the sacred records. What wonder then if they say, We are beside ourselves, when they will not listen even to the voice of God himself? — — —

The hope of vindicating themselves is a further source of the censures they cast on us: for, if they allow us to be right, they must of necessity condemn themselves; but, if they can persuade themselves that we are mad, then they may be considered as wise, and may rest satisfied with their own ungodly ways — — —

These, together with the rooted enmity of the carnal mind against God, are some of the chief sources of that uncharitable judgment, which is passed at this day, no less than in the apostolic age, on the preachers and professors of the Gospel of Christ.]

If the Gospel deserves not such treatment, let us inquire,

  III.      In what light it ought to be considered—

We cannot but admire the calm and respectful, yet firm and manly, answer which St. Paul returns to the insulting language of his Judge.

He maintained that he spoke only “the words of truth and soberness”—

[He was not afraid of his assertions being brought to any test: he knew that they were the very truth of God, and that unbiassed reason must approve of all that he had taught.]

And, as far as our doctrine agrees with his, we also are ready to make our appeal both to reason and Scripture—

[Let our words be tried, and see whether they be not words of truth and soberness. Refer to Moses and the prophets, and see whether they do not set forth Christ as the “All in all” in the salvation of man. See whether they do not characterize a life of faith on the Son of God, as the true, the sure, the only source of happiness, both in this world and the next. They uniformly declare, that, if we “awake from our sleep, and arise from the dead, Christ will give us light.” — — —

Reason also is no less on our side than Revelation. If there be a God, should we not serve him? If he have provided a Saviour for us, should we not seek an interest in him? If that Saviour be empowered to save to the uttermost all that come unto God by him, should we not cleave to him with full purpose of heart? Men may call this madness, if they will; but they are the dictates of sound reason: and to contradict them is as irrational as it is impious and profane — — —]

  IMPROVEMENT—

  1.      Be not alarmed at the aspersions cast upon religion—

[Ungodly men will revile religion, and endeavour to deter others from embracing it, by calling it “madness.” But the truth is, that they themselves are mad. Try them by the standard of reason and revelation, and see whether they can stand the test? — — — No: they are beside themselves; “madness is in their hearts while they live:” “a deceitful heart hath turned them aside, so that they cannot deliver their souls, or say, Have I not a lie in my right hand?” If then they cry out against religion, know whence their clamour proceeds. The Jews said of Christ himself, “He hath a devil, and is mad: Why hear ye him?” Wonder not therefore if similar advice be given in reference to his faithful servants, and similar reasons be assigned for it: and if the service of God must be accounted madness, then take up your cross boldly, and say with David, “I will yet be more vile for the Lord.”]

  2.      Be careful to give no just occasion for them—

[There certainly is such a thing as enthusiasm, and under the influence of it many are led to act so as to excite strong prejudices against religion. But these have much to answer for before God. Religion, in its most exalted state, is “a reasonable,” and I may add also, a rational, “service:” “The fear of the Lord, that is wisdom, and to depart from evil is understanding.” Endeavour then to shew, that “God hath given you, not a spirit of fear, but of love, and of power, and of a sound mind.” Endeavour to “walk in wisdom toward them that are without,” yea, and to “walk wisely also before God in a perfect way.” Ever remember, that “truth and soberness” must go together, and the justness of your sentiments must always be marked in the blamelessness of your conduct. The first thing certainly is to embrace the truth with the simplicity of a little child, not exalting some favourite doctrines, and overlooking others, but giving to every doctrine precisely that degree of importance which it appears to bear in the Holy Scriptures — — — The next thing is, to carry your principles into effect, by regulating the whole of your conversation according to them, and fulfilling the duties of your own particular situation, whatever it may be, with care and diligence — — — This will “cut off occasion from them that seek occasion against you;” nor is there any better way of “putting to silence the ignorance of foolish men, than by well-doing.”]

MDCCCXIV

THE ALMOST, AND THE REAL, CHRISTIAN COMPARED

  Acts 26:28, 29.

Then Agrippa said unto Paul, Almost thou persuadest me to be a Christian. And Paul said, I would to God, that not only thou, but also all that hear me this day, were both almost, and altogether such as I am, except these bonds.

IT is surprising to see what different effects the Gospel produces upon different minds; some view it as the very extreme of folly, whilst others regard it as the most glorious display of Divine wisdom. Even when our blessed Lord himself spake, some of his audience believed his words; whilst others said, “He hath a devil and his mad.” Thus differently were some of Paul’s auditors affected also, when he vindicated himself before Festus and Agrippa; Festus exclaimed, “Paul, thou art beside thyself;” whilst Agrippa, falling under the force of truth, said, “Almost thou persuadest me to be a Christian.”

The effects however which the Gospel produces on all who receive it aright, is uniform: and St. Paul’s answer to Agrippa affords us a fit occasion to set them before you in the clearest manner. It leads us to notice,

  I.      In what state Agrippa was—

He was convinced in his judgment, but undecided in his will—

[He was conversant with all the Jewish laws and customs, and a firm believer in the prophetic writingsb: hence he expected assuredly that the promised Messiah would come. Respecting the advent of that Messiah he had had no opportunity of hearing, except from the reports of persons who were adverse to the truth (and such is yet the unhappy lot of kings and princes, who are constrained for the most part to form their judgment from very partial and erroneous statements): but now, from the discourse of Paul, he was convinced that Jesus was the Christ, and that his religion was indeed from God.

Still however he knew not how to embrace this religion himself. He saw that an open profession of Christianity might possibly shake his authority amongst all his subjects; and that at all events it must be attended with a life of mortification and self-denial, since he must renounce “the lust of the flesh, the lust of the eye, and the pride of life,” and give himself up to God in a life of universal holiness. But this was too great a sacrifice for him to make. If he could he a Christian, and yet retain the pleasures of sense and the honour that cometh of man, he would willingly embrace the Gospel; but if he must encounter so many difficulties, he will rather forego the pearl, than pay the price.]

This, alas! is the state of many amongst ourselves—

[Many are convinced that the Gospel is true, and that there is “no other name under heaven but that of Christ, whereby we can be saved.” They even envy the state of those who follow Christ; and wish, if it might be so, to share their lot in the eternal world. But to expose themselves to shame or loss for professing the Gospel, they dare not: their reputation, and their interests, are too valuable to risk in such a way: to “deny themselves, and take up their cross daily and follow Christ,” is a requisition which they know not how to comply with. If they might “serve God and mammon” too, and have “communion with Christ and Belial” at the same time, they would stand forth as open, friends of the Gospel; but if they must “follow Christ without the camp,” and “forsake all for him,” they cannot prevail upon themselves to encounter such difficulties.

This is particularly found amongst those who are held in much estimation in the world. The more eminent and distinguished any are, the more timidity they manifest. If Agrippa had been only a poor man, he would probably have followed up his convictions, and been altogether persuaded to become a Christian: but his high rank and conspicuous station operated as an insurmountable barrier in his way. And so it is at this day: the poor embrace the Gospel freely; but the rich and the great and the learned scarcely dare be seen among the followers of the despised Nazarene: and hence it is, that so few of them are called.]

But this state, though common, is indeed most dangerous—

[In one new it may appear hopeful; because where the judgment is convinced, there is reason to hope that the heart will soon obey the dictates of the understanding: but when once men begin to “rebel against the light,” they grieve in a most peculiar manner the Spirit of God, and provoke him to give them up to judicial blindness. True it is, that the struggle between light and darkness is often of long continuance: but during all that time the person, is in a most pitiable state. He enjoys none of the benefits of true religion: he is a stranger to peace with God, because he does not “cleave to Christ with full purpose of heart:” he has no peace in his own conscience, because he is sensible that he is not upright before God: he has no sense of God’s love shed abroad in his heart, no delight in communion with him, no glorious prospects beyond the grave. No: a consciousness that he is not wholly given up to God, eats out all comfort, and fills him rather with painful forebodings of the future judgment. His state is even worse than if he had been altogether destitute of light. Every hour that he continues to fight against his convictions, greatly augments his guilte, and insures a heavier condemnation. The Judge of quick and dead hath told us, “that the man that knew his Lord’s will and did it not, shall be beaten with many stripes.”]

If Agrippa’s state then was so dangerous, let us inquire,

  II.      What is that state in which we should all desire to be—

We cannot but admire the address with which the Apostle answered this irresolute king. He had bonds and imprisonments; but of those he did not wish his bitterest enemies to partake: but of his hopes, his victories, his enjoyments, he wished all to have an equal fruition with himself; with the exception of his bonds, he heartily prayed that they might be altogether in a state like his.

Consider what was the state of the Apostle Paul—

[How clear, how full, how refreshing to his soul, were his views of Christ! Perhaps no human being was ever so highly favoured in this respect as he. And what effects did these views produce? They filled his soul with a “peace that passed all understanding,” and a “joy that was unspeakable and glorified:” they called forth all his powers, both of body and mind, into the service of his Lord. He accounted all that he possessed, as bought with the precious blood of Christ, and therefore as to be used for him alone. To make him known to others was the one end for which he lived: and whatever difficulties or dangers he had to encounter for the sake of Christ, none of them could move him; yea, rather he gloried in them, and rejoiced that he was counted worthy to contend with them. But who can adequately describe his state? Who can tell the fervour of his desires after Christ, the zeal he had to promote his glory, the delight he felt in his service, and the assured prospects which he enjoyed of dwelling with Christ for ever? — — —]

Such was the state which Paul desired for all his auditors; and such we should all desire for ourselves—

[We should not be content with any thing short of the attainments that were made by Paul: nay, if we had attained the same as he, we should still “forget what was behind, and reach forward to that which is before, and press toward the mark for the prize of our high calling.” We are far from saying, that none are Christians indeed till they have attained his stature: but we must caution all against thinking themselves Christians, whilst there remains any one lust which they will not sacrifice for Christ, or any one duty they will not perform. The man that will not lay down life itself for Christ, cannot be his disciple. Behold then the pattern which we must all resemble: the love, the zeal, the patience, the entire devotedness of heart and life to Christ which were in Paul, must be in us: we must, in desire and endeavour at least, if not in actual attainment, be almost and altogether such as he was.

This must be the pattern for all who are in the ministry, or are preparing for the ministry, to aim at. We should not be like the idle shepherds who neglected their flocks; but like the Great Shepherd himself, who “laid down his life for his sheep:” and though we may be called to a sphere of small and limited extent, yet should we be in that sphere, as Paul was in the vast circle which he was called to fill: we should be servants to all for Christ’s sake, and labour in season and out of season for every individual committed to our care.

If any, on account of their more exalted station, suppose that these observations are not applicable to them, let them remember who Festus and Agrippa were, and that the prayer in our text was offered up in the first place more immediately for them. The higher any are, the more needful is it for them to imitate all the graces and excellencies of the Apostle Paul.

But without confining it to any rank or order of men, I beg to express the Apostle’s wish for “all that hear me this day.” This is the state proper for all of every degree; and necessary for them also, if ever they would approve themselves to God — — —]

  ADDRESS—

  1.      The wavering and undecided—

[Perhaps on account of your pious dispositions it may be said, you are “not far from the kingdom of heaven:” but to what purpose will this be, if you do not advance? It will be no consolation to you that you were once not far from the kingdom, if at last you are not admitted into it. But consider what it is that prevents you from becoming Christians altogether? Be assured, that, whatever it be, it will ultimately ruin your souls. The young man whom Jesus loved for the general amiableness of his character, was left to perish, when he refused to part with all for Christ. The Lord grant, that none of you may continue “almost persuaded,” but that you may all with one heart and one mind devote yourselves to him instantly and without reserve.]

  2.      Those who think themselves altogether persuaded to embrace Christ—

[It is not uncommon to feel a very fervent desire to serve the Lord at one time, and afterwards to relapse into a state of coldness and indifference. Our spiritual enemies often appear dead, when they are only lulled asleep for a season. But O! brethren, beware how you leave your first love, or look back after having put your hand to the plough. See the bright example before you: see how, like the sun in its course, he shined brighter and brighter to the perfect day. So do ye also proceed. Never think you have attained any thing, whilst any thing remains to be attained. Be never weary in well doing. Think what an ornament Paul was to his profession, and what a blessing to the world; and strive, that as God was glorified in him, so he may be more and more glorified in you also.]

MDCCCXV

PAUL’S DELIVERANCE FROM SHIPWRECK

             Acts 27:25.

Sirs, be of good cheer: for I believe God, that it shall be even as it was told me.

WHATEVER difference there may sometimes appear between the dispensations of God’s providence and the declarations of his word, we may be well assured that there never was, nor ever shall be, the slightest opposition between them. The declarations of God indeed may be conditional, when the conditions are not actually expressed; and then the event predicted, will be conformed, not to the words, but to the spirit of the declaration. This was remarkably the case with respect to Nineveh, which was spared, apparently in opposition to the threatenings denounced against them, but really in conformity with the conditions contained in them: but no word that was unconditionally uttered, ever failed of its accomplishment.

In the history of St. Paul there were strong and positive assurances given him, that he should preach the Gospel at Rome. But various circumstances arose from time to time, which threatened to defeat this purpose of the Most High. When Paul was seized in the temple, the people dragged him out with extreme violence, and “went about to kill him:” and when he made his defence before them, they were wrought up almost to madness, and cried out, “Away with such a fellow from the earth; for it is not fit that he should livec!” The next day, when he was standing before the Jewish council, there arose so great a dissension between his auditors, that he was in danger of being “pulled in pieces by them.” Then there was a conspiracy of more than forty persons formed to take away his lifee: and, when this was, almost by miracle, defeated, another conspiracy was formed and defeated in like manner, notwithstanding the judge himself strove to favour it. At last he was sent by sea to Rome: but behold, he was overtaken with a storm, which seemed to cut off all hope of his ever arriving at his final destination. Even Paul himself appears now to have given up all expectation that his life would be spared: but God sent an angel to dissipate his fears, and to assure him, that what had been spoken to him respecting his standing before Cæsar, should certainly be accomplished. This declaration the Apostle fully credited; and he took occasion from it to comfort and encourage all that were in the ship with him; “Sirs, be of good cheer; for I believe God, that it shall be even as it was told me.”

From these words, as verified in the event, we shall take occasion to set before you,

  I.      The office of faith—

[Faith is represented by St. Paul as “the substance of things hoped for, and the evidence of things not seen:” and such it manifested itself to be in Paul at this time: he saw not how his deliverance was to be effected; but God had told him that the whole crew should be saved; and therefore he entertained no doubt whatever as to the issue of their present dangers.

Now this is exactly the office of faith in relation to every word of God. Whether God threaten or promise, we must regard the event as certain. Much is told us in the inspired volume respecting the salvation of all who believed in the Lord Jesus Christ — — — These promises we are to apprehend and rely upon, “not staggering at any of them,” but having a confident assurance that they shall all be fulfilled to us in their season — — —]

We must not however separate from this,

  II.      The obligations of faith—

[When the peril of shipwreck became more imminent, the sailors, under pretence of casting anchors out of the fore-ship, would have endeavoured to save themselves in the boat: but Paul, perceiving their intentions, told the centurion and the soldiers, that unless the seamen continued in the ship, none of the crew could be saved. But had not God promised absolutely, that not one life among them should be lost? How then could the desertion of a part of the crew prove the destruction of the whole? The answer to this is plain: God had ordained the means as well as the end: and to seek the one without using the other, was to tempt God, rather than to trust him.

Now this observation is of great importance, as reflecting light on the manner in which God accomplishes all his promises to us. He “has given us exceeding great and precious promises;” and no one of them shall ever fail; but we are not therefore at liberty to sit down idly, and to expect salvation without any exertions on our part: we must exert ourselves as much as if our success depended wholly on our own arm; and at the same time we are to trust in God as simply, as if no effort whatever were used by us. This is the mode prescribed by God himself. He tells us, that “eternal life is the gift of God through Jesus Christ:” yet he says, “Labour for the meat which endureth unto everlasting life, which the Son of man will give you.” The consideration of God’s promised aid is so far from superseding our own personal exertions, that it is our great encouragement to put them forthk: and to look for salvation in any other way than that which God has marked out, is to deceive ourselves to our eternal ruin. The means and the end are equally ordained of God: and what God has joined, it is in vain for man to put asunder.]

In performing these duties, we may expect,

  III.      The benefits of faith—

[Two benefits accrued to Paul and his associates, namely, present peace, and final safety. Notwithstanding the storm continued as violent as ever, and they had turned adrift the boat which they might have looked to as useful for their preservation, we behold the whole crew in a state of comparative peace and comfort: and, in the issue, every one of them obtained the desire of his soul; for though the ship grounded, and was broken in pieces, all were saved at last; some by swimming to shore, and others on boards and the broken pieces of the ship.

Here we behold an exact representation of the benefits which faith in Christ will always obtain. We shall be brought to a state of sweet composure, notwithstanding we are yet in the midst of a tumultuous world, and menaced with dangers on every side: we shall “be filled with joy and peace in believing,” yea “with joy unspeakable and glorifiedo” — — — Our anticipation of a successful issue to our conflicts will be almost, as it were, an antepast of heaven. Nor shall we be disappointed of our hope at lastq. Our way may be “through much tribulation:” yea, we may “be scarcely saved,” that is, with vast difficulty; we may “be saved so as by fires:” but we shall never perish: “it is not the will of our Father that one of his little ones should perish;” nor shall one grain, however sifted, or however small, be missing from his garner.]

  ADDRESS—

  1.      Those who are proceeding on their voyage without any apprehension of danger—

[The mariners, though warned by Paul, thought little of danger till it was too late. And have not we innumerable warnings from all the inspired writers? yet we go forward thinking of little but temporal ease and prosperity. But how soon may the hour arrive, when, like the mariners, we shall be glad to part with all that we possess, for the preservation even of our bodily lives, and much more for the salvation of our souls! Let us in a time of ease and prosperity consider this, and stand prepared for troubles and for death itself. That servant alone is truly “blessed, whom his Lord, when he cometh, shall find thus watching.”]

  2.      Those who are harassed with storms and tempests—

[Many there are, who, in this ever-changing state of things, are “afflicted and tossed with tempest, and not comforted.” But, blessed be God, they have “an anchor of the soul, both sure and steadfast.” “The promises made to us in Christ, are sure to all the seed.” However imminent our danger may appear, we should not despond: “there is help laid for us on One that is mighty,” on One, who is “able to save to the uttermost all that come unto God by him.” Fear not then, but only believe; and whatever difficulties you may have to encounter, you have the promise of your Lord and Saviour, that “none shall pluck you out of his hand;” and his Father’s veracity and power, no less than his own, are pledged for your everlasting salvation.]

MDCCCXVI

PAUL BITTEN BY A VIPER, AND UNINJURED

  Acts 28:3–6.

And when Paul had gathered a bundle of sticks, and laid them on the fire, there came a viper out of the heat, and fastened on his hand. And when the barbarians saw the venomous beast hang on his hand, they said among themselves, No doubt this man is a murderer, whom, though he hath escaped the sea, yet vengeance suffereth not to live. And he shook off the beast into the fire, and felt no harm. Howbeit they looked when he should have swollen, or fallen down dead suddenly: but after they had looked a great while, and saw no harm come to him, they changed their minds, and said that he was a god.

IT is curious to observe how, in this chequered scene of life, judgments and mercies, trials and deliverances, crosses and comforts, are intermixed. In the space of a few hours Paul was shipwrecked, and saved; destitute, and relieved; bitten by a viper, and preserved from injury; judged as a murderer, and honoured as a god.

These events, though not of primary importance, are yet deserving of consideration.

The inhabitants of Malta, here called “Barbarians,” as not being learned and polished like the Greeks and Romans, shewed great kindness and hospitality to the shipwrecked crew: and in this they put to shame many who bear the Christian name, who would have plundered, rather than relieved, the unhappy sufferers. A fire being made to warm the people and to dry their clothes, St. Paul gladly exerted himself for the general good, and, gathering a bundle of sticks, put them on the fire. But a viper that had lain concealed in the fagot, no sooner felt the heat, than he seized the hand of Paul, and held it fast with his teeth. Paul however, betraying no fear, held up his hand for a time with great composure, and then shook off the venomous creature into the fire. This event gave rise to various conjectures, which now we proceed to notice.

Let us see,

  I.      In what light it was viewed by the people present—

At first they regarded it as a judgment on him for some heinous crime—

[There is even in the minds of heathens some idea of a superintending Providence, who, though in general inattentive to the concerns of men, interposes sometimes on great occasions, especially to detect and punish the crime of murder. The first thought therefore of the spectators was, that Paul was thus singled out as a monument of Divine vengeance, which, though it had spared him in the shipwreck, would not suffer his iniquity to pass unpunished.

Now this sentiment is to a certain degree just: but it is erroneous when carried to too great an extent. Certain it is that God does on some occasions mark, as it were, in a visible manner his indignation against sin: but in numberless instances even the most aggravated transgressions pass unpunished in this life, and are reserved for adequate retribution to the judgment of the great day. It is certain also that temporal calamities are by no means to be regarded as certain marks of God’s displeasure: for they are often sent as fruits of his paternal love. The great error of Job’s friends was, that they judged him as a hypocrite, because of the heavy calamities that came upon him: and our blessed Lord has especially guarded us against forming such uncharitable conclusions, in relation to those whose blood Pilate mingled with the sacrifices, or those on whom the tower of Siloam fell. The truth is, that in this world “all things come alike to all;” “nor can any man know either love or hatred by all that is before him.” Josiah, as well as Saul or Ahab, may be slain in battle; and Paul, as well as the rebellious Israelites, may be bitten by a serpent: and therefore to condemn any on account of the afflictions with which they are visited, is to act like those who accounted David, yea, and Christ himself, as judicially stricken and smitten of their God.]

Afterwards, they considered it as an evidence that he was a god—

[As the heathen imagined that there was a superior Being who punished sin, so they believed that their gods sometimes “came down to them in the likeness of men.” Hence, when the people saw that Paul had sustained no injury, they concluded that he must be a god. But here they ran to an opposite extreme. Having no knowledge of the only true God, and of his power to protect his servants, they missed entirely the true construction, which they should have put upon the event before them. But indeed, there is this propensity in every man to judge too favourably of those who prosper, as well as too unfavourably of those who suffer. The just medium can be attained by those only, who investigate matters with a dispassionate mind, and take every thing into consideration that should regulate and decide the judgment.]

From shewing in what light they viewed the event, we proceed to consider,

  II.      In what light it should be viewed—

God had doubtless some gracious design in this dispensation. We apprehend it was intended by him,

  1.      As a means whereby to awaken their attention to his Gospel—

[Paul was sent to Rome that he might testify of Christ in Cæsar’s palace. And as he was now on his way thither, God ordained that he should have an opportunity of making known the Saviour to the barbarians at Malta. But Paul was now a prisoner, and therefore not likely to gain much attention from the people: besides that, he was not at liberty to go amongst them as he would willingly have done. But, by this miracle, the attention of all was instantly fixed on him, and a way was opened for a free communication of the Gospel of Christ. That he availed himself of the opportunity, we cannot doubt: and that he had considerable success, there is reason to conclude, from the gratitude expressed by all ranks of people amongst them at his departure.

The same object, we apprehend, God has in view, by numberless dispensations which occur from time to time. Both mercies and judgments are continually represented as designed of God for this end; “And they shall know that I am the Lord.” The miraculous powers with which the Apostles were invested were not credentials only, for the authenticating of their divine mission, but means also of recommending the Gospel to the attention and acceptance of men. And we shall do well to regard the various events that are now passing in the world, as calls from God to embrace and hold fast the Gospel of Christ.]

  2.      As a standing memorial of the care which God takes of all his faithful servants—

[Many and glorious are the promises which God gives us of security in his service. That we are not to expect visible and miraculous interpositions in our favour, is true: but we are not to suppose that he will leave us to the influence of blind chance, or give us up into the hand of our inveterate enemies. Were his gracious care withdrawn, “Satan would soon sift every one of us as wheat.” But Jehovah keeps us in his everlasting arms, so that “no weapon that is formed against us can prosper.” As our Lord could not be apprehended till his time was come, so neither can any of his faithful people be destroyed, till God himself has signed the warrant. See how amply this is set forth by David, and in the book of Jobg: and shall these promises fail of their accomplishment? “Hath God said, and will he not do it; hath he spoken, and will he not make it good?” The promises made directly to the Apostles, must, as to their literal sense, be limited to them: but, in the spirit of them, they must be applied to all, who put themselves under the shadow of Jehovah’s wingi. “The wrath of man shall praise him:” and every occurrence, however adverse to the eye of sense, shall work for the present and eternal good of all his faithful people.]

  Let us LEARN then from hence,

  1.      Justice to man—

[We all are prone to judge one another: but this is to usurp the prerogative of Jehovah. The command of Christ, and of his Apostles is, “Judge not;” “Judge nothing before the time, &c.”]

  2.      Confidence in God—

[It may be, that in the service of our God our trials may be great and numerous; yea, and we may be judged by our fellow-creatures with the severest judgment: but we may safely commit every event to him, assured, that he will “bring forth our righteousness as the noon-day,” if not in this world, yet most certainly in the world to come.]

MDCCCXVII

THE FOLLOWERS OF CHRIST EVIL SPOKEN OF

  Acts 28:22.

We desire to hear of thee what thou thinkest: for as concerning this sect, we know that every where it is spoken against.

AS prejudice is easily excited in the mind, so is its operation extremely powerful, wherever it is entertained. An opprobrious term will often convey more in one moment, than could be conveyed otherwise in many sentences: and, as superseding the necessity of any specific accusations, it is generally resorted to as the means of bringing either persons or things into general contempt. The enemies of Christianity in every age have availed themselves of this advantage, to decry a religion which they did not choose to embrace. Thus, when St. Paul came to Rome, and had convened the principal Jews to his lodgings, he found, that, though no accusations had been brought against him, his religion, and all who professed it, were regarded in an odious light, through the malignant misrepresentations of their adversaries. Let us then inquire,

  I.      Whence it was that the Gospel was so universally evil spoken of in the apostolic age—

That the Gospel was universally reviled, is obvious from the decided manner in which the notoriety of the fact is mentioned in the text; “We know it:” and it was so chiefly on two grounds;

  1.      As being impious in itself—

[The Jews regarded it as subversive of the law of Moses. They could not see, that Jesus was the person to whom Moses and the prophets had borne witness: they could not see, that he had actually fulfilled the law, and was himself the substance, of which that was only the shadow: they therefore conceived his pretensions to be in direct opposition to God’s revealed will; and his religion to be a system of impiety altogether — — — The Gentiles also, finding that Christianity required an utter dereliction of all their false gods, and at the same time presented to them no visible object of worship, accounted all its professors atheists. They knew indeed that Christians worshipped Him who died for them on Mount Calvary: but that seemed only to add folly to impiety; since to regard him as a God and a Saviour, who, to all appearance, was not even able to save himself, was an act of absurdity, in their eyes, bordering on madness — — —]

  2.      As injurious to mankind—

[To individuals it was supposed to be a source of distraction to the mind, and of immorality in the life. Even the Head of this religion, the despised Nazarene, was thought to be “beside himself;” nor were his followers in any better plight; since they professed to turn their backs upon all visible good, and to follow a good that was invisible. Moreover, in the midst of these high pretensions, they were supposed to be addicted to all manner of licentious habits, even such as the Gentiles themselves scarcely ventured to indulge.

To families, this religion was considered as a source of incalculable mischief; since, wherever it came, it set the nearest relatives against each other, as even the Founder of it himself had declared it would.

It was hostile also to the welfare of the state. It inculcated many things which the Roman laws forbad, and prohibited many things which they enjoined. It set up a king above Cæsar himself. Was such a religion as this to be tolerated? No: every sensible governor would give the same direction, respecting it, as Haman gave in relation to the Jews; that it ought to be banished from the face of the earthd.]

But, now that Christianity is established, does the same prejudice against it remain? Let us inquire into this matter, and see,

  II.      How far it meets with similar treatment at this day—

The name of Christianity is still odious among millions of the human race; and, even among those who call themselves Christians, the true Gospel is disapproved and detested by multitudes, who are ready to number themselves among its warmest advocates. It is hated on many accounts;

  1.      As too humiliating in its representations—

[It represents the whole human race as in a state of guilt and condemnation, and as utterly incapable of delivering themselves by any thing that they can do. It presents to their view a Saviour, in and through whom all their wants must be supplied, and to whom they must stand indebted for their whole salvation, from first to last. But men cannot endure to think themselves so guilty, so polluted, so enslaved, so utterly helpless and hopeless, as the Scripture represents them to be; and this will be found to be at the root of all their objections against the Gospel: examine all the writings of those who oppose the truth, and this will appear to be the leading feature of them, that they suppose some degree of goodness and sufficiency to remain in fallen man; whilst the Gospel declares, that we are “altogether become abominable,” and that even the will, as well as the power, to do good must be given us from the Lordg.]

  2.      As too easy in its proposals—

[It offers salvation freely to every human being, saying, “Believe in the Lord Jesus Christ, and thou shalt be saved.” It requires nothing on our parts to earn salvation, nothing to merit it; but only to receive it thankfully as the free gift of God to us in Christ Jesus. But the proud heart of man does not like to be so indebted to the free grace of God: that invitation, “Come, ye that have no money, come buy wine and milk without money and without price,” is offensive to him: he would rather hear of some duties to perform that shall render him worthy of God’s favour, and of some good works to be done, in order to form a ground of glorying before God: and, if works be declared to be utterly ineffectual to these ends, he immediately supposes them to be unnecessary altogether, and that we leave men at liberty to indulge in all manner of licentiousness.]

  3.      As too strict in its requirements—

[We stop not now to notice the inconsistency between the former objection and this: suffice it to say, that they are made by the same persons, and oftentimes almost in the same breath. The Gospel requires, that we mortify all sin whatever; that we “crucify the flesh, with its affections and lusts;” and that we “live altogether not to ourselves, but unto Him that died for us, and rose again.” But this is supposed to be incompatible with all the common offices of life: and we are represented as making the way to heaven so strait, that none but a few devotees can hope to enter into it.

Thus the truth of God is in reality traduced, as in the days of old, and, though the name of Christianity is honoured, the life and power of it are despised.]

Since then the Gospel is still evil spoken of to such a degree, permit me to state,

  III.      What is our duty in relation to it—

We should endeavour to get all possible information respecting it.

[It would he strange indeed to form our judgment solely from the representations of its enemies: we ought assuredly to hear its friends also, and to learn what they have to say in its favour. If then we can have access to any who are qualified to instruct us, we should say to them, as the Jews did to Paul, “We desire to hear what thou thinkest.” Were this step taken, and with any measure of candour, I have no doubt but that the prejudices against the Gospel would soon be done away. But there is one, to whom we may all have access, and whose judgment may be fully relied on; I mean, that very person to whom the Jews at Rome applied, even the Apostle Paul himself. No man had ever juster or deeper views of the Gospel than he; and no man has written so fully respecting it as he: consult him therefore: study those Epistles of his in which the subject is most fully stated, the Epistles to the Romans, the Galatians, and the Ephesians. From those may be fully learned the doctrines which the Gospel maintains: and in his life may be seen the practice it requires. Go then, and sit at his feet, and ask of him in relation to every thing we have spoken, “What thinkest thou?”]

Our inquiries, however, should not be merely speculative, but practical—

[We should not, like Pilate, ask, “What is truth?” and then go away without any desire to be informed: but should imitate rather the man whose blindness had been healed, “Who is the Son of God, that I may believe on him?” All our inquiries should be with a view to practice, and with a determination of heart to follow the light whithersoever it may lead us. Did we, like the Beræans, search the Scriptures daily with this view, it would soon be said of us, as it was of them, “Therefore many of them believed.”

  We will now, by way of IMPROVEMENT,

  1.      Give a specific answer to the question ourselves—

[Is it asked by any, “What thinkest thou” of the Gospel itself, and of the people who profess it? We reply, that, in our judgment, the plain simple doctrine of salvation by faith in our Lord Jesus Christ, is, “the wisdom of God, and the power of God,’ even “the power of God unto salvation to every one that believeth;” and that its proper title is, “the glorious Gospel of the blessed God.” As for those who profess it, we say, that, if they walk unworthy of it, they are hypocrites, and self-deceivers: but, if they adorn it by a suitable life and conversation, then are they “the excellent of the earth,” “the Church of the living God,” “the sons and daughters of the Lord Almighty.” Of them will we say, with Moses, “Happy art thou, O Israel: who is like unto thee, O people saved of the Lord?” Whoever may speak against them, they may be of good courage; for God approves them, and will confess them as his before the assembled universe. They shall assuredly “be his, in the day that he shall make up his jewels.”]

  2.      Put the question to every one here present—

[What thinkest THOU? Dost thou think the doctrines of the Gospel so objectionable as the world represents them to be? Compare those doctrines with thine own wants and necessities; and then say, whether they do not contain the very remedy which thou standest in need of? — — — Would Paul have represented them as containing “the unsearchable riches of Christ;” and would the angels be represented as ever “desiring to look into them,” if they were unworthy of our regard?

Again, Dost thou think that those who embrace the Gospel deserve the ignominious appellation of “a sect?” By this name they were called in the first ages; and by this name they are yet too often called. But, because “they worship God in a way which the world calls heresy,” are they therefore heretics? No: they are “the general assembly and Church of the First-born, which are written in heaven;” they are the living stones of which his temple is composed; and they are now, and shall to all eternity continue, the habitation of God through the Spirit.

Once more; Dost thou think, that, because “they are everywhere evil spoken of,” thou shouldest not join thyself to them? Sad indeed is thy state, if thou entertainest such a thought as that: for, “if thou art ashamed of Christ, of thee will Christ be ashamed,” when he shall come in his glory to judge the world. Remember the choice of Moses, and ask, Whether it be not that which thou shouldest make? If the circumstance of the Lord’s people being universally “evil spoken of” appear an argument against them, know, that it is greatly in their favour; and that, if you belong to a party that is not universally evil spoken of by the ungodly world, you are not of the party to which Paul belonged, nor shall have your portion with him in the eternal world.

What though they be “a little flock?” they are those to whom “it is the Father’s good pleasure to give the kingdom.” What if they be walking in “a strait and narrow, unfrequented path?” it is “the path that leadeth unto life,” whilst all other paths, however frequented, “lead only to destructionr.” The time is shortly coming, when they who now most loudly condemn them, will yet still more loudly condemn themselves; “We fools counted their life madness, and their end to be without honour: but now they are numbered with the saints,” &c.

To all then I say, Beware what sentiments you imbibe respecting the Gospel of Christ; and beg of God that you may so think of it in this world, as you will assuredly think of it in the world to come.]

MDCCCXVIII

THE GOSPEL SENT TO THE GENTILES

  Acts 28:28.

Be it known therefore unto you, that the salvation of God is sent unto the Gentiles, and that they will hear it.

WHEN we consider how often we are called together to hear the word of God, we are surprised and humbled to find so little good done by it. But the Apostles themselves had the same cause for complaint as we. We can scarcely conceive a more solemn occasion than that on which the Jews at Rome were convened to hear the Gospel. St. Paul was brought thither as a prisoner, on account of his zeal and fidelity in the cause of Christ. The Jews were anxious to know from himself what were the peculiar doctrines which he maintained: and, having appointed a day for that purpose, they came to his lodging, and attended to his discourse from morning to evening. But, alas! the greater part of them rejected his testimony, and drew from him that solemn admonition, which had, many hundred years before, been given to their fathers: he told them that they were given up to judicial blindness; and that the consolation which he in vain sought amongst them, he should find amongst the Gentiles; who were ordained of God to inherit those blessings which they despised.

There are two things which we propose to notice on the present occasion:

  I.      The salvation here spoken of—

It is of great importance to observe the terms by which the Gospel is here designated: it is called “the salvation of God.”

It is “salvation”—

[The true nature of the Gospel is by no means generally understood. The generality conceive it to be nothing more than a new system of duties. There are some, however, who appear to be acquainted with its nature to a certain extent, but materially fail when they come to explain themselves more fully. They will speak of our condemnation by the law, and our inability to save ourselves according to the terms of the first covenant: they will also represent Christ as introducing a new covenant, and as the Author of salvation to all who believe in him. Thus far they are right: but when it is inquired what are the terms of the new covenant, and how it is that Christ saves his people, they shew that “they have need to be taught afresh what be the first principles of the Oracles of God.” They say that Christ has procured for us a milder law, which requires only sincere obedience: and that, if we endeavour to obey that law, his death shall atone for our imperfections, and his righteousness shall make up for our defects. But this representation of Christ’s work very ill accords with the terms by which the Gospel is characterized in the text. The Gospel in that view would be only a new law; and salvation by it would be, in fact, salvation by works, and not by grace. However the law itself be reduced, if our obedience to it, either in whole or in part, be the ground of our acceptance with God, it is salvation by works; and the performers of those works will have to glory before God. Let our justification depend ever so little on our works, the case will be precisely the same: we shall have some ground of boasting within ourselves: if not so much as we should have had by the first covenant, still we have some: which clearly proves, that this idea of the Gospel is erroneous: for the Gospel excludes boasting altogether.

The truth is, that the Gospel is a revelation of “salvation,” of salvation wrought out for us by the Son of God; wrought out, I say, entirely by his obedience unto death. It views men as lost, entirely lost and undone in themselves. It represents Christ as assuming our nature, to obey that law which we had broken, and endure those penalties which we had incurred: and it declares, that all who will come to Christ, relying wholly on his blood and righteousness, shall be accepted through him. It is true, it requires works as evidences of our faith; but the only ground which it proposes for our justification before God, is the all-sufficient righteousness of Jesus Christ. In a word, it reveals and offers to us a salvation purchased by the blood of Christ, and freely given to all who believe in him.]

It is emphatically called “the salvation of God”—

[This salvation was altogether planned by God. No created being could have devised such a scheme for saving man in perfect consistency with all the divine perfections — — — It was executed by God, who miraculously formed the human nature of Christ in the womb of a virgin, and upheld him in every part of his most arduous undertaking, and raised him from the dead, and constituted him Head over all things to the Church, that he might finish the work he had begun, and secure to himself the souls which he has purchased with his blood — — — Finally, it was in every respect worthy of God; such a display of wisdom, of goodness, and of all his glorious perfections, as will be the one object of wonder, love, and praise, to all eternity — — —

As for the system which men have substituted in its place, it is indeed “another Gospel,” which the Apostles never knew, and which God never revealed. It deserves not to be called “the salvation of God;” for it is no salvation at all: nor would any creature be ever saved by it. Who will undertake to tell us what that quantum of imperfection is which it allows of; or to define the exact limits of that sincerity which it requires? It is the offspring of pride and ignorance; and will be the parent of everlasting misery, to all who embrace it. That only is the true Gospel, which leaves to man no ground of glorying in himself, but gives all the glory of his salvation to God alone.]

Let us next turn our attention to,

  II.      The things affirmed respecting it—

We cannot but observe the solemnity with which the Apostle’s affirmations are introduced. But there was occasion for it, because the things which he asserted appeared altogether incredible. He asserted,

  1.      That the Gospel salvation was sent to the Gentiles—

[Of this the Jews had no conception. Being habituated to consider themselves as exclusively the Lord’s people, and to regard the Gentiles as dogs, they could not even listen to the idea that the wall of partition should ever be broken down, and the Gentiles be incorporated with the Church of God. And the Apostles themselves were exceeding slow to admit the thought, notwithstanding they had been commanded to “go into all the world, and to preach the Gospel to every creature.” Even six years after our Lord’s ascension, Peter himself could not be prevailed upon to go and instruct a heathen family, without repeated visions to convince him that it was agreeable to the mind of God: and, when he had done it, he was called to an account for it by the whole college of Apostles, who were pacified only by the relation which he gave of the different visions, and the testimony which God himself bore to his conduct by pouring out upon them the gift of the Holy Ghost. When convinced by his arguments, they exclaimed with surprise, “Then hath God unto the Gentiles also granted repentance unto life.” But the Apostle here declares that God had sent salvation to the Gentiles, and that it should be sent to them throughout all the world. To this he adds,]

  2.      That they would hear it—

[The Jews, notwithstanding they had enjoyed the ministry of Christ, and beheld his miracles, and had his resurrection so abundantly attested; notwithstanding an appeal also was constantly made to their own inspired writings, and the accomplishment of acknowledged prophecies was pointed out to them,—notwithstanding every advantage, I say, they would not believe. The probability therefore was, that, if they, with all their means of information, rejected the Gospel, much more would the heathen reject it. But God foresaw that they would receive it, or rather, fore-ordained that they should. Accordingly, we find that millions in every quarter of the globe have been made obedient to the faith; and we are assured that all “the fulness of the Gentiles shall in due time come in” — — — To God nothing is impossible; and he who has thus far accomplished his word, will certainly fulfil it to the end. The grain of mustard-seed shall become a great tree, and all the birds of heaven shall come and dwell under its shadow.]

  In this SUBJECT will be found abundant matter,

  1.      For reproof—

[It is in this view principally that the words were uttered. And if St. Paul had so much reason to complain when he saw the Jews were not persuaded to embrace Christianity by one sermon, what reason have we to complain, when persons professing Christianity cannot be prevailed upon by hundreds of sermons to walk in any measure worthy of their profession! Surely thousands of the poor heathen,—Indians, Hottentots, Hindoos,—who have received the word with gladness, and experienced the blessedness of this salvation, will rise up in judgment against us, and condemn us. Yes, amongst them there are many who value this salvation more than life itself. Ah! how will they reprove our supineness and indifference! Well;—be it known unto you, that if you, who call yourselves Christians, will not value the Gospel as you ought, it shall be taken away from you, and be given to others who will bring forth the fruits thereof with gladness — — —]

  2.      For encouragement—

[When exertions are recommended for the conversion of the heathen, it is common to say, they will not renounce their superstitions; and we cannot attain their language so as to hope for any success in our endeavours. But if God has sent the Gospel to the heathen, and declared that they will hear it, we may well look to him to overcome all the difficulties that lie in our way — — — But it may be said, the time is not come. What right have we to say this? or what reason to imagine it? If we consider the exertions that are making in the Christian world for the translating of the Scriptures into different languages, and for sending the Gospel to the remotest corners of the earth, we have reason rather to hope that the time is come. But the time as it respects us is always come; and there is no period when we ought not to exert ourselves in the cause of God, and for the benefit of our fellow-creatures. The question then is, if God has sent salvation to the heathen, who is willing to carry it? for “they cannot believe, unless they hear: nor can they hear without a preacher.” O that there were amongst us more, whose hearts the Lord had “touched with a live coal from off his altar,” that when he says, “Who will go for us?” would immediately reply, “Here am I, send me!” This was the prophet’s frame of mind even when God told him that his ministrations would have no other effect than that of hardening the minds of men. It was sufficient for him that he was doing the Lord’s work. How much more then should we be ready to carry the Gospel to the heathen, when God pledges himself to us that they will hear it! Let us pray to God, that since the harvest is so great, he would send forth labourers; and, if we cannot do all we would, let us, each in his station, do all we can — — —]

ROMANS

Rom. 1:8.

Rom. 1:9–12.

Rom. 1:16.

Rom. 1:20, 21.

Rom. 1:30.

Rom. 2:3–5.

Rom. 2:6–11.

Rom. 2:17–23.

Rom. 2:28, 29.

Rom. 3:1, 2.

Rom. 3:3, 4.

Rom. 3:10–20.

Rom. 3:20.

Rom. 3:21, 22.

Rom. 3:24–26.

Rom. 3:27, 28.

Rom. 3:31.

Rom. 4:1–8.

Rom. 4:7, 8.

Rom. 4:16.

Rom. 4:20–25.

Rom. 5:1–5.

Rom. 5:6–10.

Rom. 5:11.

Rom. 5:18, 19.

Rom. 5:20, 21.

Rom. 6:1–4.

Rom. 6:8–11.

Rom. 6:14.

Rom. 6:17.

Rom. 6:21.

Rom. 6:23.

Rom. 7:4.

Rom. 7:7.

Rom. 7:9.

Rom. 7:18–23.

Rom. 7:24, 25.

Rom. 8:1.

Rom. 8:2.

Rom. 8:3, 4.

Rom. 8:5.

Rom. 8:6.

Rom. 8:7, 8.

Rom. 8:9.

Rom. 8:9.

Rom. 8:9.

Rom. 8:9.

Rom. 8:9.

Rom. 8:12.

Rom. 8:13.

Rom. 8:14.

Rom. 8:15.

Rom. 8:16.

Rom. 8:17.

Rom. 8:18.

Rom. 8:23.

Rom. 8:24, 25.

Rom. 8:26.

Rom. 8:28.

Rom. 8:29, 30.

Rom. 8:32.

Rom. 8:33, 34.

Rom. 8:38, 39.

Rom. 9:1–4.

Rom. 9:1–5.

Rom. 9:6.

Rom. 9:16.

Rom. 9:19–24.

Rom. 9:30–33.

Rom. 10:1.

Rom. 10:4.

Rom. 10:8–10.

Rom. 10:12–15.

Rom. 10:20, 21.

Rom. 11:5.

Rom. 11:6.

Rom. 11:11, 12.

Rom. 11:17–21.

Rom. 11:20.

Rom. 11:22–24.

Rom. 11:25–27.

Rom. 11:28, 29.

Rom. 11:30, 31.

Rom. 11:33.

Rom. 11:34–36.

Rom. 12:1.

Rom. 12:2.

Rom. 12:3.

Rom. 12:4–8.

Rom. 12:9–12.

Rom. 12:15.

Rom. 12:21.

Rom. 13:1–7.

Rom. 13:11.

Rom. 13:12.

Rom. 13:14.

Rom. 14:7–9.

Rom. 14:10–12.

Rom. 14:17–19.

Rom. 14:22.

Rom. 15:1–3.

Rom. 15:5, 6.

Rom. 15:8–12.

Rom. 15:13.

Rom. 15:15, 16.

Rom. 15:26, 27.

Rom. 15:26, 27.

Rom. 15:29.

Rom. 15:30.

Rom. 16:19, 20.

Rom. 16:20.

MDCCCXIX

A MINISTER’S JOY OVER HIS PEOPLE

             Rom. 1:8.

I thank my God, through Jesus Christ, for you all.

AS a title of honour, a minister may assume the character of an ambassador from God. But the paternal relation is that which exhibits him before us in the most endearing view. Under the character of a father, St. Paul frequently addressed his converts. Sometimes he even compared himself with a mother “travailing in birth with themb;” yea, and as a nursing mother, drawing forth, as it were, the breast to them, and “desiring to impart to them his very soul, because they were so dear to him.” There is scarcely one of his Epistles which does not begin with thanking God for them, and pouring forth his petitions in their behalf. The Church of Rome, though he had “never yet seen their face in the flesh,” were exceeding dear to him; and the more so, because the fame of their attainments had spread throughout the whole world. They were not all equally eminent; yet for all of them, without exception, did he return thanks to God: nor did he think it at all necessary to abstain from bestowing just commendations upon them. Nor shall we do wrong, if, with paternal regard, we express our thankfulness to God for the blessings he has bestowed on those over whom he has placed us, and whom he has graciously committed to our pastoral care.

We give thanks to God, therefore, brethren, for you all:

  I.      For those of you who have begun to manifest a concern for your souls—

Truly this is a just ground of thanksgiving to God—

[Look at the world around you, and see how regardless men are of their eternal interest — — — They even put God far from them; saying, “We desire not the knowledge of thy ways” — — — Every thing occupies in their minds a higher place than God — — —

But we need not think of others. Look only at your own conduct, from your youth up, till the moment that God was pleased to open your eyes to a sense of your guilt and danger. See how little you cared for God, or for your own souls. Instead of living unto Him who died for you, even to the Lord Jesus Christ who bought you with his blood, you lived altogether to yourselves, and were, so to speak, “without God in the world” — — — It is possible that some few may have known God, like Timothy, from their very childhood, and never experienced any remarkable change, whether of heart or life. But this is the lot of very few. The great mass of believers were once as manifestly alienated from God as the world around them still are. Compare, then, your present with your former state; and say if there be not reason to bless and adore God for the change that has been wrought in you — — —]

We do then, and will, thank God through Jesus Christ in your behalf—

[The change has proceeded from God alone. It was he who first “opened your heart to attend to the things which were spoken” in his blessed word. He quickened you from the dead; endued you with, I will not say new faculties, but certainly with new dispositions; by means of which, you have been brought to hate the ways which you once followed, and to seek the things which you once despised — — — And it is for Christ’s sake that God has vouchsafed this great mercy, even for the sake of him who bought you with his blood, and intercedes for you at the right hand of God — — — Through that Saviour, then, will I render thanks to God, and bless him for all that he has done for your souls. It may be that, at present, your attainments are but small. But God forbid that 1 should “despise the day of small things.” It is true, also, that where the change is but small, and but recently experienced, we have not that confidence in your state which we feel in reference to more advanced Christians. But nevertheless we rejoice, even as the angels in heaven do, at the first return of a repenting sinner to his God: and we desire to pray to God that he would establish all which he has wrought in you, and confirm unto the end the blessed work he has begun.]

But with yet greater delight will we return thanks,

  II.      For those who have made some progress in the Divine life—

Over such persons we rejoice with very exalted joy—

[Of those who begin a heavenly course, how many “run well only for a season!” The stony-ground hearers are very numerous; and their end most deeply to be bewailed. How many thousands are turned aside by the fear of man; and “leave off to behave themselves wisely,” because they cannot bear the cross which an adherence to Christ would bring upon them! The cares of this life, also, arrest many in their course, and drag them down to the concerns of this perishing world. And not a few are ensnared by the lusts of the flesh, which they will not mortify; or by the vanities of the world, which they cannot prevail upon themselves to renounce. Even in the apostolic age there were many, who, “after having known the way of righteousness, have forsaken it,” and “turned back as a dog to his vomit, and as the sow that has been washed to her wallowing in the mire” — — — Shall we not bless God, then, for those who have maintained a steadfastness in the ways of God, and have made their profiting to appear? Surely, if augmented growth in corporeal and intellectual strength in a child be a ground of joy and gratitude to his parent, much more must a progress in the divine life, amongst his hearers, be an occasion of praise and thanksgiving to him who “watches over them in the Lord” — — —]

We do then bless God, through Jesus Christ, for you—

[We well know to what temptations you are exposed, and what conflicts with sin and Satan you have had to maintain; and we therefore adore him who has graciously given you strength according to your day, and held you up in his everlasting arms. O! when we think of the account which poor apostates have to give, and how fearful will be their condition in the eternal world; and when, on the other hand, we contemplate your future prospects; we cannot but bless God for you. Yes, whilst for them we weep, and would have “our eyes as a fountain of tears to run down night and day;” for you we would adore and magnify our God, and implore him to “perfect that which concerns you,” that what he has begun in grace may be consummated in glory — — —] Most of all, however, must we thank God,

  III.      For those who are walking worthy of their high and heavenly calling—

To such our text more especially refers; because the Apostle specifies, as the peculiar ground of his thanksgiving, that “their faith was spoken of throughout the whole world.” Now for such we thank God,

  1.      Because of the glory which they bring to God—

[They live for God: they honour God: they commend his religion throughout the world. A man of low attainments causes but a dim light to shine around him: but a man who “runs well the race that is set before him,” is seen of all, and approved of all, whose judgment in any respect accords with the mind of God. He is, in fact, “a light in the world:” and those who behold him are constrained to “glorify our Father which is in heaven” — — —]

  2.      Because of the good they do to mankind—

[Who are they that promote the knowledge of God in the world? Who labour for the salvation of their fellowmen? I will not say that persons may not give the aid of their wealth and influence to a religious society from corrupt motives: but those who set on foot these societies, and exert themselves with most self-denying labour in them, are the persons of whom I am now speaking. In truth, but for them there would be little religious good done in the whole world. Works of humanity might go on without them: but works of religion would stagnate altogether. Nothing but apostolic zeal can do the work of an Apostle: but that work as far transcends every other, in real excellence and use, as the effulgence of the sun exceeds the twinkling of a star.]

  3.      Because of the blessings that await them in a better world—

[Who can contemplate the blessedness of a pious soul when admitted into the immediate presence of God, and not rejoice in its welfare? And can we see you, my brethren, pressing forward in your heavenly course, and labouring incessantly to finish the work assigned you, and not thank our God in your behalf? Would not the very stones cry out against us, if we were so insensible, so altogether destitute of love either to God or man? For those that are departed in the faith of Christ we cannot but rejoice: and for you who are daily ripening for glory, we cannot but feel a measure of thankfulness proportioned to the attainments they make, and the prospects they enjoy.]

  Permit me now to ADDRESS you “all,”

  1.      Individually—

[That which rendered the Christians at Rome so eminent, was “their faith.” Let that grace, then, be cultivated by every one of you. That is the root from which every other grace proceeds. Abound in that; and every other grace will be carried on and perfected within you.]

  2.      Collectively—

[Be careful, all of you, that we be not disappointed of our hope respecting you — — — Then shall we thank God also for you in the eternal world, and have you as “our joy and crown of rejoicing” for ever and ever.]

MDCCCXX

PAUL’S LOVE TO THE CHURCH AT ROME

  Rom. 1:9–12.

God is my witness, whom I serve with my spirit in the Gospel of his Son, that without ceasing I make mention of you always in my prayers; making request, if by any means now at length I might have a prosperous journey by the will of God to come unto you. For I long to see you, that I may impart unto you some spiritual gift, to the end ye may be established; that is, that I may be comforted together with you by the mutual faith both of you and me.

IT has been thought by some, that it would have been better for the Church if the Gospels only had been transmitted to posterity, and the Epistles had perished in oblivion. This impious sentiment originates altogether in men’s hatred of the truth; and it argues as much ignorance of the Gospels, as it does ingratitude to God. The Gospels contain all the same truths as the Epistles; but the Epistles render them more clear. Never should we have had so complete a view of the correspondence between the Jewish and Christian dispensations, as we are favoured with in the Epistle to the Hebrews: nor would the doctrine of justification by faith alone have been so clearly defined, or so incontrovertibly established, if the Epistles to the Romans and the Galatians had never existed. We are moreover indebted to the Epistles for a much clearer insight into practical religion, than we ever should have had without them. It is true, that the example of Christ is perfect, and that the precepts he has given us are perfect also; but we should never have known what heights of piety are attainable by “men of like passions with ourselves,” if we had not known more of the Apostles than what is recorded of them in the Gospels. In the Acts of the Apostles we behold much of their zeal and diligence; but in the Epistles, the full portrait of a minister is drawn with a minuteness and accuracy which we should in vain look for in any other place. To go no further than to the words before us—what an exalted idea have we of the love which a minister should bear towards his people, in this solemn declaration of St. Paul! Let us contemplate it awhile: let us consider the leading points which his words develope; and,

  I.      His love to the Church at Rome—

St. Paul was a man of a most enlarged heart: he loved all that loved the Lord Jesus Christ in sincerity; as well “those who had not seen his face in the flesh,” as those who had been converted under his own ministry. He knew the Christians at Rome only by report; yet he felt the most ardent affection for them; and shewed that affection,

  1.      By his incessant prayers for them—

[The love which exists among the men of this world leads them to regard each other’s temporal welfare: but spiritual and Christian love has respect chiefly to the souls of men; and consequently exercises itself most in promoting their eternal welfare. It was thus that St. Paul manifested his love to the Christians at Rome: he prayed for them: he knew that God alone could make them truly happy; and that he would regard the intercessions of his people in their behalf: and therefore “he made mention of them always in his prayers,” and laboured “without ceasing” to bring down upon them the blessings of heaven.

Now this was a decisive proof of love. Indeed by this we all may try our love, and may ascertain whether it be merely natural, or truly Christian; yea, all husbands and wives, parents and children, ministers and people, may here discern! not only the nature of their affection, as by a touchstone, but the measure of it, as by a scale; and, by examining into the constancy and fervour of their intercessions for others, may learn the state of their own souls before God. O that, like the Apostle, we could appeal to the heart-searching God, and “call him to witness,” that we have this evidence at least of “serving him with our spirit in the Gospel of his Son!”]

  2.      By his earnest desire to visit them—

[Love naturally affects communion with the objects beloved. St. Paul no sooner heard of the piety of those at Rome, than he conceived an ardent affection for them, and a determination of mind, if a favourable opportunity should present itself, to pay them a visit. For many years, occurrences had arisen to prevent the execution of his purpose: but nothing could abate his desire of seeing them, when his way thither should be made clear. Hence, among his other petitions for them, he prayed particularly and constantly that God would be pleased to direct his way to them, and to prosper him in his journey towards them. This, in connexion with the former, was also a strong evidence of his love: for, had he loved them less, he might well have left them to the care of their spiritual fathers, and confined his own ministry to those who were nearer to him and easier of access. Had they been the peculiar objects of his charge, and had he laboured for many years exclusively amongst them, we doubt not but that his desire to see them would have been still more ardent. At all events we are sure, that no minister who truly loves his people and his work will be long absent from his flock without having this the constant language of his heart, “I long to see you!” He may be separated from them “in presence, but not in heart.”]

But what were,

  II.      The particular objects of his intended visit to them—

Rome was then the most magnificent city in the universe: it was the seat of empire, the capital of the world. But was it to gratify a vain curiosity, or to court popularity among the great, that the Apostle sought to go thither? No: he had far nobler ends in view: the true objects of his intended visit were,

  1.      The advancement of their welfare—

[The Apostle was honoured by God with a power of conferring miraculous gifts: and these, when conferred, tended greatly to strengthen the hands of those who preached the Gospel, and to confirm the faith of them that heard it. To this therefore he might in part refer, when he spoke of “imparting to the Church some spiritual gifts.” But he certainly desired to increase also the graces of the Lord’s people; to confirm their faith, enliven their hope, and augment their joy. However exalted their characters were, there was yet abundant room for improvement; and he hoped to be a blessed instrument in the hands of God for the advancing and perfecting of his work in their souls. For this end, God is pleased to make use of his ministering servants. On them he confers the honour, not merely of awakening men from the sleep of death, but of “building them up also on their most holy faith,” and completing them, as a spiritual edifice, for his own immediate residence. O blessed work indeed! Well might the Apostle desire to be engaged in it, wherever his labours might be successfully employed: for surely no labour can be so great, no suffering so heavy, but it is richly compensated, if this end be in any measure produced.]

  2.      The comfort of his own soul—

[Next to the happiness of communion with God, is that of fellowship with his believing people. To be appreciated, it must be felt: no one can have any conception of that oneness of heart and mind which exists in the Lord’s people, unless he himself has experienced it. When their faith is in lively exercise, and their souls are humbled in the dust, and their hearts overflow with love, who shall give us any adequate idea of their felicity? Certainly it is nearly allied to the happiness of heaven; or rather, it is an anticipation and foretaste of heaven itself. This happiness the Apostle assuredly expected to enjoy among the people at Rome: yea, this happiness does every faithful minister enjoy, according to the degree in which his own soul is devoted to God, and the people to whom he ministers have imbibed his spirit.

O that it may be known and felt amongst us; and that we may increasingly reap this fruit of our intercourse with each other!]

  IMPROVEMENT—

  1.      Let us be thankful to God, who has heard and answered our supplications—

[That you have remembered your minister, we have no doubt: and “God is witness” that he has not been unmindful of you; and now our heavenly Benefactor has graciously renewed to us our opportunities of uniting together in our wonted exercises of prayer and praise. Let us then be thankful; yet “not in word only, but in deed and in truth.” Let us consecrate ourselves to him afresh, and strive, with holy ardour, who shall serve him best. This is the true way in which to manifest our thankfulness to God. Our offices may differ, as the offices of the eye and hand; but, if all of us perform the proper duties of our station with care and diligence, he will accept our services, not according to the importance which we annex to them, but according to the mind with which they are performed.]

  2.      Let us continue to pray for his blessing on our poor endeavours—

[It is to no purpose that God has brought us together again, if he himself be not in the midst of us. “Paul may plant, and Apollos may water: but it is God alone that can give the increase.” Let us therefore wait upon him continually. Let us go to him before we meet in the public assembly; and retire from thence to our closets again. Let all that we do be begun, continued, and ended in a humble dependence upon God. Then shall spiritual gifts be richly imparted to you; and the whole body of us be comforted and edified.]

MDCCCXXI

NO MAN TO BE ASHAMED OF THE GOSPEL

  Rom. 1:16.

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